LISP IS EDUCATION AND 
MERICAN DEMOCRACY 



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RELIGIOUS EDUCATION 

AND 

AMERICAN DEMOCRACY 



RELIGIOUS EDUCATION 

AND 

AMERICAN DEMOCRACY 



BY 

WALTER SCOTT ATHEARN 

n 

PROFESSOR OF RELIGIOUS EDUCATION 
BOSTON UNIVERSITY 




THE PILGRIM PRESS 
BOSTON CHICAGO 






COPYMGHT 1917 

Bv FRANK M. SHELDON 



DEC -4 1917 



THE PILGRIM PRESS 
BOSTON 



©CI.A477830 



TO THE MEMORY OF 

ADS Jfatber 

ELISHA SARGENT ATHEARN 



FOREWORD, 



President Wilson says we must make the 
world safe for democracy. The safety of de- 
mocracy demands intelligence and godliness. 
The present world war will have been waged 
in vain if it hands democracy over to an ig- 
norant and godless people. A democratic peo- 
ple must be able to think clearly and act right- 
eously. The world will never be safe for de- 
mocracy until intelligence and godliness are 
the common possessions of the whole human 
race. Democracies must learn how to make 
secular and religious education efficient and 
universal. 

The first chapter in this volume outlines the 
great system of public schools which the state 
is building in order that the masses of the peo- 
ple may have the grade of intelligence de- 
manded for citizenship in a democracy. It also 
sketches the outline of a system of schools 
which I believe the church must build if the 
intelligence of the people is to be coupled with 
godliness. The succeeding chapters discuss in 
detail the problems involved in the realization 
of the proposed system of church schools for 
the American people. 

vii 



FOREWORD 

Three definite things have been attempted: 
(1) The development of a constructive pro- 
gram of religious education for the American 
people. (2) The critical analysis of existing 
organizations, agencies and institutions with 
a view to determining our present educational 
assets and liabilities. (3) A survey of the 
available literature on the various problems in- 
volved in a nation-wide program of religious 
education. Over six hundred titles, carefully 
selected and classified, appear through the 
book. The reference lists are placed in close 
connection with the subject matter to which 
they refer. 

The problem of the book is the organization 
of religious education in the American democ- 
racy. For this reason only problems of organ- 
ization and closely allied subjects have been 
included in the present discussion. 

Chapters I, II, and III were published dur- 
ing the past year as the Maiden Leaflets. 
These leaflets have been revised and enlarged 
for the purposes of this volume. A portion 
of Chapter V has previously appeared in the 
columns of Religious Education. 

I have attempted to give to the problems 
considered in this book careful, impersonal, 
quantitative observation, and qualitative inter- 
pretation. When an investigator submits his 
findings to the public the highest reward that 
can come to him is the frank, impersonal criti- 

viii 



FOREWORD 

cism of his fellow workers. Such criticism I 
covet in the interest of the extension of our 
knowledge of this important subject. 

I am convinced that the greatest task before 
the American people today is the building of a 
system of religious education which will insure 
the religious development of every citizen. 
This book is presented as a slight contribution 
to that end. 

Walter S. Athearn. 



Malden, Mass., 
July 17, 1917. 



IX 



CONTENTS 

CHAPTER PAGE 

Foreword - - - vii 

I Religious Education and American Democ- 
racy ---- 3 

II The Correlation of Church Schools and 

Public Schools ------ 27 

III A Community System of Religious Educa- 

tion 143 

IV The Unification of Educational Agencies 191 

V The College and Religious Education - 255 

VI Religious Education in the Graduate 

School - - - 369 



CHAPTER I 

RELIGIOUS EDUCATION AND 
AMERICAN DEMOCRACY 



OUTLINE OF CHAPTER I 

Religious Education and American Democracy 

I. The American Children Will Be Educated in the 
Public Schools 

1. A System of Schools for the Masses 

2. A System of Teacher-Training Schools 

3. A System of Educational Supervision 

(1) General References 

(2) References on Junior High Schools 

(3) References on the Junior College 

(4) References on National System of Educa- 

tion 

(5) References on Educational Tendencies in 

America 

II. Religion Will Not Be Taught in the Public Schools 

III. The Educational Arch Must Be Completed 

1. A System of Church Schools for the Masses 

2. A System of Church Teacher-Training Schools 

3. A System of Educational Supervision 

IV. The Two Systems Must Be Closely Correlated 

V. Concrete Community Demonstrations Must Be 
Made 

VI. Summary 




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STATE SUPPORT 



THE EDUCATIONAL ARCH 



CHAPTER I 

RELIGIOUS EDUCATION AND 
AMERICAN DEMOCRACY 

I. THE AMERICAN CHILDREN 

WILL BE EDUCATED 

IN THE PUBLIC SCHOOLS 

The perpetuity of our American democracy 
demands a very high level of intelligence on 
the part of the masses. We are extending the 
franchise, giving our people the rights of initia- 
tive, recall, referendum, and permitting the 
people to vote directly on many important 
problems of government. Just in proportion 
as we hand over to the people the responsibili- 
ties of citizenship does it become necessary to 
give to the people increased opportunity for 
education. The perpetuity of the state de- 
mands an educated citizenship. 

There seems to be general agreement that 
the average level of American intelligence shall 
be placed at the point of graduation from a 
standardized high school. The average citizen 
of the United States in the future will have at 
least a high-school education. The people's 
college — the American high school — is being 
developed with unprecedented rapidity. Dur- 
ing the past twenty years the high-school en- 

3 



RELIGIOUS EDUCATION 

rolment of our country has increased six times 
as fast as the population of the country. The 
state will put a standardized high school within 
easy reach of every boy and girl in the Union 
and compulsory attendance laws will bring the 
pupils and the schools together. 

"The enrolment in public high schools has 
increased nearly thirty-five per cent within a 
period of five years, and the rate of growth in 
the latest years for which statistics are furnished 
in the present report (of the Commissioner of 
Education) was substantially higher than the 
average rate of the fifteen preceding years. 
There is every reason to expect that, by 1925, 
the high schools will have doubled the enrol- 
ment that they had in 1910. If this rate of 
growth continues for still another decade and 
a half, our secondary schools will enroll by 
1940 no fewer than 3,500,000 pupils, and the 
number will probably be closer to 4,000,000 — 
unless a reduction in per capita wealth follow- 
ing from the waste of the world war causes a 
disastrous setback in educational development. 
If present tendencies are not seriously re- 
tarded, secondary education will be as nearly 
universal by 1950 as is elementary education 
today." ( W. C. Bagley, in School and Home 
Education, March, 1917.) 

Moreover, the American high school will 
rapidly develop into a Junior College. The 
colleges of the country are already preparing 
to hand over their freshman and sophomore 
students to the local high schools. There are 

4 



AMERICAN DEMOCRACY 

three reasons for the rapid development of 
junior colleges in connection with the local 
high schools. 

1. The American people believe that it is 
not wise to transplant young people from their 
homes to a strange academic environment just 
at the crisis time of middle, emotional adoles- 
cence. Then, if ever, young people need the 
home church and the careful guidance of 
parents. 

2. There are no academic objections. Over 
thirty per cent of a college course is of high- 
school grade. 

3. With the present rich elective system, 
the two additional years could be added to the 
high-school course without adding greatly to 
the burden of the taxpayer. 

The American public-school system will de- 
velop in three parallel columns, as indicated 
on the drawing on page 2. 

1. A System of Schools for the Masses 

These schools will include the following 
divisions : 

1. Kindergarten. 

2. Primary. 

3. Intermediate. 

4. Junior high school. 

5. Senior high school. 

6. Junior college. 

7. Senior college. 

8. University. The University will in- 
clude the professional schools and university 

5 



RELIGIOUS EDUCATION 

extension courses which will take the university 
to the people. 

The development of this system of schools 
is receiving the active attention of an army of 
trained educators. 

2. A System of Schools for the Training of 

Teachers and Supervisors for the Pub- 
lic Schools 

This system will include: 

1. Local institutes and professional read- 
ing circles. 

2. City normal colleges. 

3. State normal colleges. 

4. Departments of education in state col- 
leges. 

5. Graduate schools of education doing re- 
search, laboratory and experimental work in 
education. 

3. A System of Educational Supervision 
This system includes: 

1. Village and ward principals. 

2. Supervisors of special subjects. 

3. City superintendents. 

4. County superintendents. 

5. State superintendents. 

6. United States Commissioner of Educa- 
tion. 

The unifying of this system of public 
schools in the interest of the largest efficiency 
is being effected gradually but surely. When 
it develops into its completed form it will be 

6 



AMERICAN DEMOCRACY 

the most wonderful system of public schools 
which the world has ever seen. 

Questions: 

1. What will be the effect of this expanding public- 
school system on private and denominational academies, 
and the small denominational colleges? 

2. The public schools will teach physics, biology, chem- 
istry, and give our people the scientific method. What 
effect, if any, will this have on religious instruction? 

3. What common elements should enter into the educa- 
tion of all the people? Should religion be included? 

(1) References: General 

Brown, E. E., The Making of Our Middle Schools. Dutton, 
S. T., and Snedden, D., The Administration of Public Edu- 
cation in the United States. Dexter, E. G., A History of 
Education in the United States. Bagley, W. C., Principles 
Justifying Common Elements in the School Program, School 
and Home Education, December, 1914. Minimum Essentials 
in Elementary School Subjects. The Fourteenth Year Book 
of the National Society for the Study of Education, 1915. 
University of Chicago Press. 

(2) References on Junior High Schools 

Lewis, E. E., Standards for Measuring Junior High Schools, 
Extension Bulletin No. 25, University of Iowa, Iowa City, 
Iowa. Contains a carefully selected and annotated bibliog- 
raphy on the Junior high school. Douglass, A. A., The 
Junior High School, The Fifteenth Year Book of the National 
Society for the Study of Education, Part III. Public School 
Publishing Co., Bloomington, 111. The most exhaustive study 
available. Stacy, C. R., The Junior School Movement in 
Massachusetts, Educational Administration and Supervision, 
3 : 6, pp. 351-354, June, 1917. Giles, J. T. The Effect upon 
the First Six Grades of the Junior-Senior High School 
Reorganization, Educational Administration and Supervision, 
3 : 5, pp. 275-280, May, 1917. Johnson, C. H., The Junior 
High School, Journal of National Education Association, 
1 : 2, pp. 145-151, October, 1916. 



RELIGIOUS EDUCATION 

(3) References on the Junior College 

Angell, J. R., Problems Peculiar to the Junior College, 
The School Review, 25 : 6, pp. 385-398, June, 1917. Stout, 
H. G., The Place of the Junior College in the System of 
Schools Conducted by the Church, Bulletin of the Board of 
Education of the M. E. Church, South, 6:1, pp. 36-39, May, 
1916. Nashville, Tenn. Leath, J. 0., Relation of the Junior 
College to the Standard College, Bulletin of the Board of 
Education of the M. E. Church, South, 6 : 1, pp. 39-46., May, 

1916. Colton, Elizabeth A., The Junior Colleges in the 
South, The High School Quarterly, 5 : 2, pp. 115-119, January, 

1917. Wood, J. M., The Junior College, Journal of National 
Education Association, 1 : 2, pp. 145-151, October, 1916. 
Cammack, I. I., Legitimate Range of Activity of the Junior 
College, Journal of National Education Association, 1 : 9, 
pp. 952-957, May, 1917. 

(4) References on National System of Education 

The Reorganization of Secondary Education, Bulletin No. 
41, 1913, Bureau of Education. Bunker, F. F., Reorganiza- 
tion of the Public School System, Bulletin No. 8, 1916, Bureau 
of Education. MacLean, G. E., Recent Standards of Higher 
Education in the United States, Bulletin No. 4, 1913, Bureau 
of Education. Capen, S. P., Recent Movements in College 
and University Administration, Bulletin No. 46, 1916, Bureau 
of Education. Reber, L. E., University Extension in the 
United States, Bulletin No. 19, 1914, Bureau of Education. 
Farrington, F. E., Public Facilities for Educating the Alien, 
Bulletin No. 18, 1916, Bureau of Education. Richardson, 
B. C, A Plea for a National System of Education for America, 
School and Home Education, 36 : 254-56, May 1917. 

(5) References on Educational Tendencies in America 

Vocational Secondary Education, Bulletin No. 21, 1916, 
Bureau of Education. Snedden, David, The High School of 
Tomorrow, The School Review, 25 : 1, pp. 1-15, January, 
1917. Lewis, W. D., Democracy's High Schools. Flexner, 
Abraham, .4. Modem High School, Occasional Papers, No. 3, 

8 



AMERICAN DEMOCRACY 

General Education Board, 61 Broadway, New York. Balliet, 
T. M., The Modern School Proposed by the General Edu- 
cation Board, American Education, 20 : 8, pp. 466-470, 
April, 1917. Dewey, John, Current Tendencies in Educa- 
tion, The Dial, 62 : 739, pp. 287-289, April 5, 1917. Bruce, 
J. D., Recent Educational Tendencies, School and Society, 
5 : 114, pp. 241-251, March 3, 1917. Keyser, C. J., Educa- 
tional Ideals that are Most Worthy of Loyalty, Educational 
Review, 53 : 4, pp. 325-328, April, 1917. Johnston, J. B., 
Certain Ideals in Education, School and Society, 5 : 107, 
January, 1917. Moore, E. C, Stress on Practical Interfering 
with Idealistic Training of Our Boys and Girls, School and 
Society, 5 : 118, pp. 361-367, March 31, 1917. Graves, F. P., 
Present Tendencies in Education, School and Society, 4 : 101, 
pp. 837-845, December 2, 1916. Koos, L. V., The Fruits of 
School Surveys, School and Society, 5 : 107, January 13, 1917. 
Thurstone, L. L., A Statistical Method for the Treatment of 
School Survey Data, The School Review, 25 : 5, pp. 322-330, 
May, 1917. Davenport, F. M., Revolutionary Tendencies 
in the School System of the United States, Outlook, 116 : 59- 
60, May 9, 1917. 



II. RELIGION 

WILL NOT BE TAUGHT IN 

PUBLIC SCHOOLS 

Our forefathers separated the church from 
the state because they believed in religious 
liberty and political freedom. The American 
doctrine of "majority rule" does not apply in 
religious matters. The majority will not be al- 
lowed to impose its religious convictions upon 
the minority. This means that the church and 
the school will remain apart, and leaves us the 
problem of preserving a free church within a 
free state. The teaching of religion is not the 
function of the public schools. This task must 

9 



RELIGIOUS EDUCATION 

be performed in our homes and in our 
churches. 

The daily reading of the Bible in our public 
schools, and the study of the Bible as history 
and literature would not give the American 
people a religious education. In some place 
the Bible must be taught as religion as well as 
literature and history. The curriculum mate- 
rial must be presented for the purpose of re- 
instating in the rising generation the great 
religious experiences of the past. Religious 
teaching results in religious feeling, religious 
acts, and religious knowledge. This involves 
prayer, conversion, and the usual phenomena 
of the religious experience. It is clear that the 
public school teachers are not prepared to 
teach religion. The public school leaders have 
developed the psychology of habit, the psy- 
chology of ideas and attitudes, but they have 
not developed the psychology of sentiment, 
prejudice, ideals, and emotions. The religious 
educator must make this contribution to edu- 
cational theory. Religious education requires 
a technique which the public school teacher 
does not have. 

The state has relied upon the church to 
teach morality and religion. But the church 
has not taken its teaching function seriously. 
Sunday schools have been inefficient, and the 
church colleges have been gradually secular- 
ized until their product can hardly be distin- 
guished from that of the tax-supported insti- 
tutions. One of the difficult problems of our 

10 



AMERICAN DEMOCRACY 

day is to induce church colleges to teach re- 
ligion. The condition in church academies is 
still more appalling. With the state institu- 
tions confessedly leaving religious teaching to 
the church, and the church colleges shame- 
fully dodging this responsibility, and the Sun- 
day schools doling out "a penny a Sunday" 
educational program, we are fast losing the 
sturdy virtues of our Puritan ancestors, and 
we are growing up a generation of people who 
have no moral basis of citizenship. Sixty mil- 
lions of our one hundred million citizens have 
no connection with any church. There are 15,- 
000,000 children in this country who receive 
no religious guidance whatever. There are 
35,000,000 over ten years of age outside the 
membership of any church. There are 10,000 
small towns west of the Missouri river in 
which Christian preaching is rarely, or never, 
heard. 

New sciences, new psychology, new sociol- 
ogy, new wealth, new forms of amusement are 
all factors in the decreasing interest in re- 
ligious training. We are fast drifting into a 
cultured paganism. Unless the church takes 
immediate steps to stem the present tide of in- 
difference, luxury, and commercial greed, this 
country will soon cease to be a Christian nation 
— if, indeed, a country in which three out of 
four of its citizens are without active church 
relations can be said to be a Christian nation 
now. 

But the state is alarmed. In fifty years 
11 



RELIGIOUS EDUCATION 

crime has increased 400 per cent, with a crime 
rate in New York far above London, Paris, or 
Berlin. Something must be done to underpin 
the virtues of our people. Honesty, industry, 
truthfulness, and the common decencies must 
be taught or the state will perish. Can the 
state trust the church to teach morality? The 
church has confessedly failed in the past. For 
a dozen years committees of the National Edu- 
cation Association have been at work on the 
problem of introducing into the public schools 
courses in ethics which are not based upon re- 
ligion. One thing is clear to those who are 
closely in touch with the present tendencies, 
and that is that the United States will have a 
system of moral training for her people before 
ten years. It will either be some form of 
ethics with no religious presuppositions, regu- 
larly taught in the public schools, or it will be 
a system of church schools giving adequate 
moral and religious training to the children 
of all the people. The attitude of the church 
people of this country during the next ten 
years will determine this question. Shall re- 
ligion drop completely out of American edu- 
cation? At no time in its history has the 
Christian Church faced so grave a crisis as 
that which confronts it now. What are the 
churches of this country going to do about it? 

Questions: 

1. To what extent have our public schools been secu- 
larized, and what is the present legal status of the Bible in 
the public schools? References: Brown, S. W., The Seen- 

12 



AMERICAN DEMOCRACY 

larization of American Education; Brown, S. W., Present 
Legal Status, in Religious Education, 12 : 2, pp. 103-109, 
April, 1916. 

2. To what extent have our denominational and church 
colleges been secularized? References: Padelford, F. W., et al, 
Findings of the Committee on Religious Work in De- 
nominational and Independent Institutions, published in 
Fourth Annual Report of the Council of Church Boards of Edu- 
cation, 1915, pages 28-33, and in the Fifth Annual Report of 
the Council of Church Boards of Education, 1916, pages 24-32; 
Athearn, W. S., Religion as a Liberal Culture Subject, in 
Religious Education, April, 1912; Athearn, W. S., Religion 
in the Curriculum, in Religious Education, 8 : 5, 430-34, 
December, 1913; Athearn, W. S., Teachers for Week Day- 
Religious Schools, in Religious Education, June, 1916; San- 
ders, F. K., et al, Teaching the Bible in Colleges, in Religious 
Education, August, 1915. 

3. What is the attitude of public-school leaders with 
reference to the need of instruction in morals and religion? 
Reference: Rugh, C. E., et al, The Essential Place of Religion 
in Education, published by National Education Associa- 
tion, Washington, D. C. 

4. What is the attitude of the leading religious educators 
with reference to the teaching of religion in the public schools? 
References: Religious Instruction and Public Education, 
in Religious Education, 11 : 2, pages 181-2, April, 1916; The 
Church and the Public School in Religious Education, Bulletin 
No. 4, by Northern Baptist Convention. 

5. What reasons can be given for insisting on religion 
as an essential factor in any scheme of moral education? 
References: Galloway, G., Principles of Religious Develop- 
ment, Chapter 8; Blackie, Moral Education, pages 57-91; 
Coe, Geo. A., Distinction between Morals and Religion, 
Religious Education, December, 1907; Coe, Geo. A., Moral 
Education in the Sunday School, Religious Education, Octo- 
ber, 1913; MacCunn, The Making of Character, Chapter 4; 
Bagley, W. C, Educational Values, Chapters 3, 4 and 11; 
Calkins, A First Book in Psychology, Chapter 15; Religion 
and Morality, Can They Be Separated, Reliaious Education, 
Vol. 1, page 124. 

13 



RELIGIOUS EDUCATION 

6. What attempts have been made to provide systematic 
moral instruction in the public schools? References: Gould, 
F. J., and Sharp, F. C, Syllabus of Moral and Civic In- 
struction for the Grade Schools, Bulletin General Series No. 
458 of the University of Wisconsin; Sharp and Neumann, A 
Course in Moral Education for the High Schools, Religious 
Education, Vol. 7, pages 653-80, February, 1913; Sharp, 
T. C., Success, a Course of Moral Instruction for the High 
School, Madison, Wis.; Arabaugh, Moral Education and 
Training with a Suggested Course of Study, Chapter 18, in 
Johnson, High School Education; the National Education 
Association Committee Course for Moral Instruction in 
High Schools, published in Religious Education, 7 : 6, pages 
681-691, February, 1913. This report is also published in 
the volume of Addresses and Proceedings of the National 
Education Association, San Francisco, 1911, pages 342-419. 



III. THE EDUCATIONAL ARCH 
MUST BE COMPLETED 

It is becoming increasingly evident that we 
cannot maintain a Christian democracy unless 
We maintain a system of efficient Christian 
schools. The price of our religious liberty is 
the sum required for the building of a system 
of church schools which will parallel our sys- 
tem of public schools and be equally efficient. 
We do not have in this country a system of 
public education, we have only a system 
of public schools. But this system of schools 
does not work with the whole child. It is but 
one half of an educational arch; we must com- 
plete the arch by building a system of church 
schools closely coordinated with the public 
schools. These two systems of schools, — one 
supported by the state, with secular leadership, 

14 



AMERICAN DEMOCRACY 

the other supported by the church, with re- 
ligious leadership — will form the only system 
of education that a country can have in which 
the church and the state are apart. 

Like the secular schools this system of 
church schools will consist of three parts, one 
dealing with a system of schools for all of 
the people; one dealing with teacher-training 
schools; and one dealing with supervision. 
(See drawing on page 2.) 

1. A System of Church Schools for the 
Masses 
This system will include the following divi- 
sions : 

1. Elementary schools, including the pres- 
ent Cradle Roll, Beginners', Primary 
and Junior departments of the graded 
church school. 

2. Secondary schools, including the Inter- 
mediate and part of the Senior grades 
of the graded church school. 

3. Religious day schools. Coordinate with 
the graded church schools must be a 
system of closely graded religious day 
schools. 

4. Adult department of the church school, 
providing a rich elective program to 
meet the needs of the adult members of 
the local parish. 

5. The Church College. Standard col- 
leges of Liberal Arts which give re- 
ligion the same curriculum rating as 

15 



RELIGIOUS EDUCATION 

science, language, history, etc., closely 
articulating with the church schools be- 
low as well as with the public secondary 
schools. 
6. Graduate Schools of Religion. There 
must be great graduate Christian uni- 
versities for professional and research 
work in religion. 

2. A System of Schools for the Training of 
Teachers and Supervisors for Church 
Schools 
This system will include: 

1. Teacher-training classes in local 
churches. 

2. Community training schools. 

3. Training schools for special groups. 
District, state or national training 
schools. 

4. Departments of religious education in 

church colleges. 

5. Graduate schools of religious educa- 
tion, for research, laboratory and 
demonstration purposes. 

S. A System of Educational Supervision 

This will involve denominational and non- 
denominational supervision. In the inter- 
ests of progress and unhampered academic 
freedom there must be a strictly non-denomi- 
national supervising agency. At the present 
time there is much conflict among the various 
existing organizations of religious education. 

16 



AMERICAN DEMOCRACY 

Chapter IV of this volume discusses methods 
of coordinating these agencies. 

The completing of the three parts of this 
system of church schools is the present task of 
the church. Many educators are at work on 
various parts of this system of schools. Graded 
curricula, teacher-training courses, depart- 
ments of religious education in colleges, week- 
day religious schools, etc., are evidences of the 
development of something new. What is now 
most needed is the construction of a blue print 
to guide future development, the unification 
and crystallization of ideas regarding the big, 
general outlines of the system, and a division 
of labor under guidance of some competent, 
representative commission. The people of the 
churches must visualize this system of church 
schools. Some educational prophet must ap- 
pear in each religious communion and in each 
community and inspire the people to the build- 
ing of this system of schools. The times de- 
mand a Horace Mann in the field of religious 
education, with a nation-wide campaign of 
agitation and information in the interest 
of this new system of church schools. 

Questions: 

1. What steps are being taken towards placing the 
church school on a dignified and scientific educational basis? 
References: Meyer, H. H., The Graded Sunday School in 
Principle and Practice; Athearn, W. S., The Church School; 
Hutchins, Graded Social Service in the Sunday School; Harts- 
home, H., Worship in the Sunday School; Evans, H. F., 
The Sunday School Building and Its Equipment; The Con- 

17 



RELIGIOUS EDUCATION 

structive Series of Sunday School Text Books, by the University 
of Chicago Press; The Completely Graded Series, by Charles 
Scribner's Sons; and the graded courses published by the 
leading denominational publishing houses. Coe, Geo. A., 
Education in Religion and Morals; and Cope, Henry F., The 
Modern Sunday School and Its Present Task. 

2. What place has religion in the curriculum of a church 
college? References: Kent, C. F., The Bible and the College 
Curriculum, in Religious Education, 8:5, pages 453-58; 
Athearn, W. S., Religion in the Curriculum, Religious Edu- 
cation, 8 : 5, pages 430-34, December, 1913. See also a 
series of articles by Kent, Wood, Wild, Weigle, Alton, Fowler, 
Peritz, and Stearns on various aspects of this question pub- 
lished in Religious Education, Vol. 10 : 4, August, 1915. 

3. What has a local church a legitimate right to expect 
of graduates of the church college which it supports? What 
specific function does a church college perform which can- 
not be performed by a state college? 

4. To what extent are churches employing trained direc- 
tors of religious education for the educational work of the 
local church? References: Cope, H. F., Employed Directors 
of Religious Education, Religious Education, 10:3, April, 
1915; Boocock, W. H., A New Profession, pamphlet for free 
distribution, The Pilgrim Press, Boston. For a detailed 
statement of the work of a director of Religious Education 
see Religious Education, August, 1913. 

5. From what source is the church to secure trained leaders 
for its educational work? References: Commission report 
on Religious Education as a Profession, in Religious Edu- 
cation, October, 1915; Committee Report on Teacher Train- 
ing Standards, Religious Education, December, 1914; Com- 
mittee Report on Training Religious Leaders, Religious Edu- 
cation, 10 : 5, April, 1915; Athearn, W. S., Teachers for 
Week Day Religious Schools, Religious Education, 11 : 3, 
June, 1916. 

6. What relation does a community training school have 
to a city system of religious education? References: Athearn, 
W. S., The City Institute for Religious Teachers, Chapter 
II; First Annual Announcement of the Maiden (Mass.) School 
of Religious Education, pages 6, 7. 

18 



AMERICAN DEMOCRACY 

7. Enumerate the agencies, national and local, now 
attempting to supervise or promote educational plans for 
the children and youth of this country. Do these agencies 
overlap? Is there needed work which none are attempting 
to do? Can you see need of correlation in the interest of 
economy and efficiency? When, where and how do you think 
a local community should begin the correlation? 

IV. THE TWO SYSTEMS MUST BE 
CLOSELY CORRELATED 

Education is a unified process. The laws of 
the mind demand the close correlation of the 
secular and the church schools. The two 
halves of the arch must be brought together 
so that 1 and 1' (see page 2) become parts of 
a closely coordinated system. The curricula, 
methods of teaching, plan of gradation, etc., 
must articulate so perfectly that unified edu- 
cational progress will be possible. 

Pioneer attempts at the correlation of the 
two systems of schools are the Gary Plan of 
week day religious schools ; the Greeley Plan ; 
the Colorado Plan; the North Dakota Plan; 
and a number of other plans of Bible Study 
credit for work done under church auspices. 
This subject is discussed at length in the fol- 
lowing chapter. 

V. CONCRETE DEMONSTRATIONS 

OF THIS PLAN 

MUST BE MADE IN 

TYPICAL COMMUNITIES 

It must be demonstrated that the plan will 
work before it can be promoted successfully. 

19 



RELIGIOUS EDUCATION 

Trained leaders must put the theories to the 
acid test of practical application. People 
must behold with their eyes and be convinced 
by demonstration as well as by logic. Pa- 
tiently, through a series of years, the people 
should develop a community system of re- 
ligious education which will be closely corre- 
lated with the system of public schools of the 
community. This would involve the following 
elements : 

1. A community board of religious educa- 
tion, analogous to the board of education of 
the public schools. This board would be re- 
sponsible to a large representative community 
council which in turn would report to the 
religious bodies of the community. 

2. A community superintendent of re- 
ligious education. 

3. A community training school for relig- 
ious leaders, including provision for observa- 
tion and practice teaching. 

4. A system of week day religious schools. 

5. Sunday schools in local churches. 

6. Church vacation schools. 

This system is outlined in detail in Chap- 
ter III. 

VI. SUMMARY 

The American children will be educated in 
the public schools. Religion will not be taught 
in the American public schools. The church 

20 



AMERICAN DEMOCRACY 

and the home must teach religion to the Amer- 
ican people if it is to be taught to them at 
all. This will require the establishing of a 
system of church schools which will parallel 
the public schools all the way from the kin- 
dergarten to the university. These two sys- 
tems of schools must be closely coordinated 
in the interest of a unified educational pro- 
gram, which will guarantee to every child 
both intelligence and godliness. Before this 
dual system of schools can be universally 
adopted concrete demonstrations must be 
made in typical communities, and great re- 
ligious educators must be developed who will 
both inspire and guide the people in the erec- 
tion of an efficient system of church schools 
which will be coextensive with the system of 
public schools. Great armies of freemen may 
make the world safe for democracy, but it is 
the task of the schools to make democracy safe 
for the world. Democracy will not be safe for 
the world until democracies learn how to make 
secular and religious education efficient and 
universal. 



21 



CHAPTER II 

THE CORRELATION OF CHURCH 
SCHOOLS AND PUBLIC SCHOOLS 



OUTLINE OF CHAPTER II 

The Correlation of Church Schools and Public 
Schools 

I. Religion in the Public Schools 

1. The Devotional Use of the Bible 

a. The Pennsylvania Plan 

b. The Australian Plan 

c. The Saskatchewan Plan 

2. The Academic Use of the Bible 
Biblical Material for School Use 

3. Teaching Common Elements of Religion 

4. Religious Teachers and Non-Biblical Material 

5. Religious Instruction by Clergymen in the 

Public Schools 

II. The Parochial Schools 
Questions and Comments 

III. Religious Education in Cooperation with the 
Public Schools 

1. Church Vacation Schools 

a. The National Daily Vacation Bible School 

Association 

b. The American Institute of Religious Edu- 

cation 

c. Denominational Vacation Schools of Relig- 

ion 

2. Academic Credit for Religious Instruction by 

Churches 

a. In Colleges 

(1) The State University of Iowa 

(2) The Bible Chair Plan 

(3) The Greeley, Colorado, Plan 

b. In High Schools 

(1) By State Examination 

(a) The North Dakota Plan 
25 



OUTLINE— Concluded 

b. In High Schools — Continued 

(b) Indiana 

(c) Washington 

(d) Oregon 

(2) By Accrediting Teachers and Teach- 

ing Conditions 

(a) The Colorado Plan 

(b) The Topeka Plan 

(3) By Combination of Examination and 

Control of Teaching Conditions 

(a) The Virginia Plan 

(b) Plans of Cities 

(1) Austin, Texas 

(2) Webb City, Mo. 

(c) The Iowa Plan 

c. In Elementary Schools 

(1) Birmingham, Ala. 

(2) Oklahoma 

Observations on High School Credit Plans 

3. Week Day Religious Schools 

a. The Wenner Plan 

b. The Gary Plan 

(1) Of Public Schools 

(2) Of Week Day Religious Schools 

(3) The Extension of the Gary Plan 
Questions and Comments 

4. The Maiden Plan 
IV. Summary 



26 



CHAPER II 

THE CORRELATION OF CHURCH 
SCHOOLS AND PUBLIC SCHOOLS 

Three general methods have been proposed 
for the religious education of the American 
people: (1) Teach religion in the public 
schools. (2) Withdraw the children from the 
public schools and establish parochial schools 
in which both secular and religious instruc- 
tion can be given. (3) Coordinate the public 
schools and the church schools into a unified 
educational system. This chapter will discuss 
these three methods and list the reference 
material on the various phases of the subject. 

I. RELIGION IN THE PUBLIC SCHOOLS 

Advocates of religion in the public schools 
may be classified into five groups as follows : 

1. Those who favor the devotional reading 
of selections from the Bible in the public 
schools. 

2. Those who favor the academic use of 
the Bible in the public schools. 

8. Those who believe in teaching religion 
in schools on the basis of the common elements 
in the various religious beliefs. 

27 



RELIGIOUS EDUCATION 

4. Those who favor employing religious 
teachers in the schools but restrict them to the 
use of non-Biblical curriculum material. 

5« Those who believe that clergymen of 
the different churches should be permitted to 
teach religion to segregated groups in the 
public school building. 

1. The Devotional Use of the Bible in the 
Public Schools 

The International Reform Bureau of 
Washington, D. C, is engaged in a propa- 
ganda in the interest of Bible reading in the 
public schools. In many states the laws per- 
mit the reading of the Bible in the schools 
without comment. In Massachusetts and 
Pennsylvania such reading is compulsory. 
Most states, however, leave this question to 
the local school boards. 

The following plans are most typical: 

a. The Pennsylvania Plan. 

A state law requiring the daily reading of 
not less than ten verses of the Bible in all pub- 
lic schools. Selections are made by teachers 
or local boards. In Pittsburgh the daily 
Bible readings are from a book of selected Bible 
readings designed to suit the needs of the 
various grades. The selections are arranged 
under a separate topic for each week. 

b. The Australian Plan. 

Bible readings in schools, with unsectarian 
explanations, the readings being selected by 

28 



CORRELATION 

provincial referendums of voters, supple- 
mented by religious teaching by pastors in 
first or last period of the day to pupils segre- 
gated in denominational groups. 

c. The Saskatchewan Plan. 

Hymns, prayers, ethical lessons and Bible 
readings, selected by a Union Committee, in- 
cluding Catholics and non-Catholics. 

In the United States there is little objection 
to the devotional use of the Bible in the public 
schools, care being taken in the selections used. 
It is estimated that in over 84 per cent of the 
towns and cities of over 4,000 inhabitants Bible 
reading prevails in some form, and that prob- 
ably when the rural schools are included it 
would be found that there is Bible reading at 
the present time in four-fifths of the school- 
rooms of the United States. (Essential Place 
of Religion in Education, p. 111.) 

When the Bible readings are unfortunately 
selected there is community dissension. When 
the readings are so presented as to constitute 
religious instruction the principle of the sepa- 
ration of the church and state has been vio- 
lated. But even if these difficulties could be 
overcome the best that could be secured in this 
direction would be entirely inadequate to meet 
the demands of the church for religious edu- 
cation. 

29 



RELIGIOUS EDUCATION 

£« The Academic Use of the Bible in the 
Public Schools 

The Bible contains the world's greatest lit- 
erature; its teachings have been woven into 
the best of our English and American civiliza- 
tion. It has inspired our great music and art. 
One cannot claim to be educated who is igno- 
rant of this great literature. May not our 
public schools teach the Bible as literature? 
The Bible likewise contains the history of a 
great race. It is not possible to interpret the 
history of the world fairly and intelligently 
without a knowledge of the great personalities 
whose deeds are recorded in the Bible. We 
teach the literature, mythology and history of 
Greece, Rome, Egypt, Babylon and Assyria. 
Why not teach the literature and the history 
of the Hebrews? 

But can you teach the literature of the Bible 
apart from the great religious truths which 
this literature contains? To teach the Bible 
merely as literature is to secularize it. Like- 
wise it is impossible to understand Biblical 
history without understanding Biblical re- 
ligion. The literature and history of the Bible 
cannot be satisfactorily taught apart from the 
religion of the Bible. The teaching of the 
Bible in public schools is favored by public 
school teachers interested in history or litera- 
ture and by some church people who hope by 
this method to smuggle a little religion into 
the public schools. 

30 



CORRELATION 

References: 

Lynch, Laura V., The Lakewood, Ohio, Plan of Teaching 
Bible in the High School. In Religious Education, 10 : 3, 
pp. 256-59, June, 1915; also in free pamphlet published by- 
Charles Scribner's Sons, New York. Coleman, N. F., The 
Bible as Literature in the High School. In The School Re- 
view, 21 : 4, pp. 246-250, April, 1913. Humphries, W. R., 
The Literary Study of the Bible in Michigan High Schools. 
In the English Journal, 6 : 4, pp. 209-220, April, 1917. This 
article sums up the arguments for including readings from 
the English Bible in our high school courses in English litera- 
ture, by enumerating the following reasons: " Because the 
Bible is a masterpiece unsurpassed in world literature; be- 
cause, through the King James' Version, it has become above 
all other books a monument of pure and noble English; 
because it has had, and continues to have, a profound in- 
fluence upon the thought and style of our English writers; 
and because, since it has entered so thoroughly into their 
works, it must be known to every one who hopes to read 
understandingly any work of English literature." — P. 217. 

Biblical Material Prepared for Use in the Public 
Schools 

The following material has been prepared 
for use in tax-supported schools in countries 
in which there is separation of state and 
church: 

Bible Lessons for Queensland State Schools, Department of 
Public Instruction, Brisbane, Australia. Canevin, Leges 
(Bishop), Easy Lessons in Christian Doctrine (Morganza, 
Pa.). Cook, E. B., Readings from the Bible, Chicago Woman's 
Education Union (Scott, Foresman & Co.). Crafts, Wilbur 
F., Bible Stories and Poems, Home and School Edition, Illus- 
trated Bible Selections Commission, 35 cents. Guerber, H. A., 
The Story of the Chosen People. (American Book Co., 60 cents.) 
Keeler, Harriet L., and Wild, Laura H., Ethical Readings from 
the Bible (Scribners). Narrative Episodes from the Old 

31 



RELIGIOUS EDUCATION 

Testament In the Kingsley English Texts. (Palmer Co., 
Boston, 40 cents.) Old Stories of the East. Baldwin Readers. 
(American Book Co., 45 cents.) Painter, F. V. M., Intro- 
duction to Bible Study, Old Testament. (Sibley & Co., $1.00.) 

To the above list there should be added the 
following books which, although not prepared 
especially for public school use, are popular 
texts in many high schools and colleges under 
state control: 

Sanders, Frank K., History of the Hebrews, 1914, Scrib- 
ners, New York. Gardiner, J. H., The Bible as English 
Literature. Abbott, Lyman, The Life and Literature of the 
Ancient Hebrews. Wood, Irving, and Grant, Elihu, The Bible 
as Literature, 1914, Abingdon Press, New York. Courtney, 
W. L., The Literary Man's Bible. Revised, 1908. Crowell & 
Company, New York. 

3. Teaching Religion in Schools on the Basis 
of Common Elements 

Some people advocate the teaching of re- 
ligion in our public schools on the basis of 
common elements, eliminating all items that 
might possibly be a basis of sectarian differ- 
ence. One list of Bible readings has been pre- 
pared on this basis, the author contending that 
all could unite in the five fundamental truths 
of God, revelation, the Messiah or salvation, al- 
truism and immortality, even though the Jews' 
catechism is built around God, revelation and 
immortality. But when the common elements 
have been secured, have you then an adequate 
basis for the teaching of religion? Is anybody 
satisfied with the remainder? And, moreover, 

32 



CORRELATION 

what about the rights of the atheist and agnos- 
tic who are also taxpayers and patrons of the 
public schools? 

"There is no available text embodying the 
essential universal truths of religious experi- 
ence. There is a physics, a chemistry and a 
biology, a mathematics, a literature and a his- 
tory, but there is not similarly a theology. 
History is most like theology in presenting a 
variety of interpretations of historical opinion 
as in those of religious opinion. We do not, 
nor are we likely to have an available text in 
religion. To reduce religion to its lowest 
terms and teach the residuum as religion will 
satisfy no religious man and no religious sect." 
(Home, H. H., Psychological Principles of 
Education, pp. 385-6.) 

References: 

Hollister, H. A., High School Administration, 1909, D. C. 
Heath & Co., Boston, pp. 280-287. Hall, G. S., Educa- 
tional Problems, 1911, Appleton, New York, Vol. II, pp. 620f. 
O'Donnell, Jr., W. C, Creed and Curriculum, 1914. Eaton 
and Mains, New York. Partridge, G. E., The Genetic Phil- 
osophy of Education, 1912, Sturgis and Walton, New York. 
Rugh, C. E., Moral Training in the Public Schools, 1907, 
Ginn & Co., Boston, pp. 3-52. 

4. Religious Teachers and Non-Biblical 
Material 

There are those who insist that what we 
need is not religious teaching in the schools but 
religious teachers. These people hold that 
the religious teacher will not only reflect the life 

33 



RELIGIOUS EDUCATION 

of God in his personality and thus indirectly 
develop the religious life of his pupils, but he 
will see in the curriculum material and in the 
social life of the school and the discipline of the 
school abundant material for direct teaching 
of religion without the use of the Bible or the 
ritual of the church. These people believe that 
anything which identifies the life of the indi- 
vidual with the life of the universe is religious 
education. For a discussion of this theory and 
an evaluation of the subjects of instruction as 
material for religious teaching see the follow- 
ing sources: 

Home, H. H., Psychological Principles of Education, pp. 
387-396. Rugh, Chas. E., Essential Place of Religion in 
Education, pp. 5-30 (National Education Association, Ann 
Arbor, Mich., 30 cents). Wilm, E. C, The Culture of Religion, 
Chapter III (Pilgrim Press, Boston). Cope, Henry F., 
Education and National Character, pp. 220-240 (Religious 
Education Association, Chicago). Winchester, B. S., The 
Religious Element in Current Public Education, in Religious 
Education, Vol. VI, No. 3, pp. 261-267, August, 1911. Sisson, 
E. O., An Unused Opportunity for Religion in Public Schools, 
in Religious Education, 6 : 1, pp. 78-83, April, 1911. Coulter, 
John M., The Making of Religious Citizens Through Biology, 
in Religious Education, 8 : 5, pp. 420-424, December, 1913. 
Nichols, Edward L., Physical Science and Religious Citizen- 
ship, in Religious Education, 8 : 5, pp. 424-425, December, 
1913. Coulter, John M., The Values in Biology, in Religious 
Education, 6 : 5, pp. 365-369, December, 1911. Jenks, J. W., 
Values in the Social Science, in Religious Education, 6 : 5, 
pp. 369-374, December, 1911. Keyser, C. J., The Spiritual 
Significance of Mathematics, in Religious Education, 6 : 5, 
pp. 374-384, December, 1911. Calkins, Mary W., The 
Religious and Character Values of the Curriculum, in Religious 
Education, 6 : 5, pp. 384-394, December, 1911. 

34 



CORRELATION 

It is true that all the factors which develop 
the powers of the child are in a very real sense 
elements in the religious growth of the child, 
but it is also true that the child's religious life 
demands a type of reaction to the material of 
the curriculum which cannot be secured un- 
less the church furnishes additional content and 
method which the public school cannot provide. 

"School subjects can be so taught, school 
discipline can be so administered, that the 
dominant spiritual attitudes demanded by re- 
ligion shall be reinforced, not weakened/ ' 
(Holmes, H. W., New Forces in Religious 
Education, Harvard Theological Review, 3 : 2, 
p. 213, April, 1910.) Granted that this is true, 
and few would question it, the problem before 
the religious educator is how to secure and 
use the contributions of all educational agen- 
cies, making each agency conscious that it is 
contributory to the larger unifying influences 
of religious ideals. ( See Hall, G. Stanley, Re- 
lation of the Church to Education, in Peda- 
gogical Seminary, 15:2; and Hughes, P., 
Types of Religious Attitude, in American 
Journal of Religious Psychology and Educa- 
tion, 2:2.) 

5. Religious Instruction by Clergymen in 
Public Schools 

There are those who favor the teaching of 
religion by clergymen to children of their own 
church at stated times in the school schedule. 

35 



RELIGIOUS EDUCATION 

The Australian plan permits pastors to come 
to the schoolhouse before and after school 
hours, the pupils being segregated into de- 
nominational groups for religious instruction. 
This plan as revised in 1866, for use in Tas- 
mania, West Australia, Norfolk Island, 
Queensland and the Cape Provinces of South 
Africa provides for the use in the schools of a 
book of selections prepared by Hon. John H. 
Plunkett, an Irish Roman Catholic, for use in 
the schools of Ireland, and teachers are re- 
quired to teach a non-sectarian brand of 
religion based on this book. "The teachers are 
unreservedly trusted by the Parliaments, the 
parents and the churches to give these lessons.' ' 
In addition any minister is entitled to visit the 
school during school hours on days arranged 
by the Committee for religious instruction to 
children of his own church. 

This plan would not find favor in the United 
States for the reason that it involves the use 
of public property for sectarian religious in- 
struction and for the further reason that it 
tends to break up the social solidarity of the 
school and is therefore contrary to the spirit 
of our democratic institutions. 

II. THE PAROCHIAL SCHOOLS 

If religion is an essential factor in education 
and if religion cannot be satisfactorily taught in 
the public schools, is not the church compelled 
to withdraw her children from the public 

36 



CORRELATION 

schools and erect a system of parochial schools 
in which religion can be taught? The Catho- 
lic church and certain branches of the Lutheran 
church and some other churches have been 
willing to bear the extra financial burden of 
maintaining a separate system of religious 
schools for their children. In so doing they 
have shown a loyalty to the church and to re- 
ligious teaching which entitles them to very 
high praise. But we are living in a democracy 
and the life of a democracy depends upon a 
system of public schools. People who are to 
do collective thinking must have a body of 
common knowledge and common ideas, ideals 
and standards. The public school is the 
agency through which these common ideals 
and experiences are maintained. The homo- 
geneity of our people depends primarily upon 
the work of the public schools. That which 
causes any church to withdraw its children 
from the public schools and establish parochial 
schools is not in the interests of our common 
democracy. To introduce into the public 
schools any formal religious teaching would 
make it impossible for the public school to pre- 
serve the unity of society, and in the end it 
would invite national disaster. The perpetuity 
of our democracy demands (1) the complete 
separation of the church and state and (2) the 
education of the masses of the people so that 
they may intelligently discharge the duties of 
citizenship and recognize common ideals in our 
national life. 

37 



RELIGIOUS EDUCATION 

The highest interests of our democracy de- 
mand that the public schools shall be so free 
from religious teaching that parents of all 
creeds may send their children there for in- 
struction with complete assurance that they 
will receive no religious instruction to which 
the parents could object. This policy would 
relieve many church people of the burden of 
double taxation for the support of parochial 
schools, tend to put at rest the agitation for 
a division of the public school funds, and 
unite all the children of all our people in the 
greatest socializing institution which a democ- 
racy can have — the common schools. Patriot- 
ism — love of our common country demands 
that we shall keep out of the public schools any 
influences which tend towards the disruption 
of the democracy. 

But the parochial school system involves 
deeper questions than the teaching of religion 
in the public schools. The very essence of 
democracy is involved. The schools of a de- 
mocracy must teach self-reliance, initiative 
and originality as well as obedience, docility 
and conformity. They must furnish their 
pupils with facts and teach them scientific 
methods of interpreting and evaluating facts 
and detecting fallacies. The schools of a 
democracy will indoctrinate their students with 
the scientific method and with the ideal of 
Truth and of true Democracy. In other 
words, the schools of a democracy will make 
democrats, and a non-democratic religion, or 

38 



CORRELATION 

a religion with a non-democratic church polity 
will fare badly among a people surcharged 
with the ideals of democracy. Every non- 
democratic church organization is sure to feel 
and chafe under the effects of the democratiza- 
tion of the people by the schools of a democ- 
racy. It is increasingly apparent that a demo- 
cratic nation involves a democratic religion. 
Sixty-five years ago, Edgar Quinet in his 
UEnseignement du Peuple pleaded for a com- 
mon school for France that would have for its 
object, nationally j the unity of the nation and, 
internationally, the unity of the nations and 
of humanity. "Such a school would embody 
in itself and teach those universal principles 
which would tend to unify all the members 
of the nation and finally all the members of 
humanity." (Harold Johnson.) 

It seems fair to say that when we remove 
from the schools of a democracy those things 
to which the churches object we must sooner 
or later remove from the churches in a democ- 
racy those things to which democracy objects 
— else there can be no real democracy. 

What I am trying to make clear is that the 
real point at issue in the parochial school prob- 
lem is not religion in the public schools but 
democracy in the public schools. Let us, there- 
fore, frankly remove religion from the public 
schools and let the parochial school problem 
be discussed on the basis of the real issue 
involved. 

39 



RELIGIOUS EDUCATION 

(1) References on the Schools op a Democracy 

Dewey, John, Democracy and Education, 1916, Macmillan, 
New York. Yocum, A. D., Culture, Discipline and Democracy, 
1913, Macmillan, New York. 

These two books are the clearest statements 
of two theories of education; the first would 
build a democracy upon an educational theory 
which involves at its best what Professor Bag- 
ley has termed "a pernicious individualism"; 
the second book pleads for a democracy that 
has a place for communism as well as indi- 
vidualism. For additional comments on these 
books, see references under curriculum in 
Chapter IV of this volume. 

Dewey, John, Nationalizing Education, In Journal of 
National Education Association, 1 : 2, pp. 183-189, October, 
1916. Dewey, John, Organization in American Education, 
in Teachers' College Record, 17 : 2, pp. 127-142, March, 1916. 
Butler, Nicholas Murray, The Building of the Nation, 1916, 
free pamphlet, Carnegie Endowment for International Peace, 
407 W. 117th St., New York. Thorndike, E. L., Education 
for Initiative and Originality, in Teachers' College Record, 
17 : 5, pp. 405-417, November, 1916. Johnson, Harold, 
The Basis of Education in a Democracy, English Journal of 
Education, July, 1911. Russell, James E., Education for 
Citizenship, Teachers' College Record, 17 : 2, pp. 113-127, 
March, 1916. Beard, Charles A., Politics and Education, 
Teachers' College Record, May, 1916. Lindsay, Samuel M., 
The State and Education, Teachers' College Record, 17 : 4, 
pp. 311-330, September, 1916. Bagley, W. C, The Educa- 
tional Basis of a Democracy, Proceedings of the Illinois State 
Teachers' Association, December, 1915, pp. 57-61. Robert 
C. Moore, Secy., Carlinville, 111. Bagley, W. C, Principles 
Justifying Common Elements in the School Program, School 
and Home Education, December, 1914. Bagley, W. C, 
Communism and Individualism. In School and Home Edu- 

40 



CORRELATION 

cation, 36 : 9, p. 245, May, 1917. Bagley, W. C, A Pedagogi- 
cal Estimate of the Recent Campaign, School and Home 
Education, December, 1916, p. 91. Athearn, Walter S., 
The Religious Education of a Democracy, Proceedings of the 
Illinois State Teachers 1 Association, December, 1915, pp. 61- 
63. Robert C. Moore, Secy., Carlinville, HI. Leighton, 
Joseph A., Democracy and Intellectual Distinction. In 
School and Society, 5 : 120, pp. 421-430, April 14, 1917. 
Johnson, J. B., The University and the State. In School and 
Society, 5 : 114, pp. 391-401, April 7, 1917. Hill, D. S., 
Education for American Democracy. In School and Society , 
5 : 129, pp. 691-696, June 16, 1917. Shields, T. E., Philosophy 
of Education, 1917, Catholic Education Press, Washington, 
D. C, pp. 258-273. A scholarly statement of the educational 
theories underlying the Catholic educational system. Young, 
Ella Flagg, The Secular Free Schools. In Journal of National 
Education Association, 1:1, pp. 62-67, September, 1916. 
This number contains a series of articles on various aspects of 
education and democracy. Coe, Geo. A., State Schools. In 
his Education in Religion and Morals, pp. 366-69, Fleming H. 
Revell Co., New York. Parkinson, W. D., School and Church, 
School Review, September, 1905. Crooker, J. H., Religious 
Freedom in American Education (1903), American Unitarian 
Association, Boston. Peabody, Francis G., The Religious 
Education of an American Citizen. In Religious Education, 
12 : 2, pp. 94-103, April, 1917, A prophetic utterance. 

(2) References on Parochial Schools : 

Kretzmann, Paul E., Lutheran Religious Education. In 
Religious Education, 10 : 1, pp. 5-15, February, 1915. Ames, 
Leif Halfdan, Elementary Religious Education in the Lu- 
theran Church, Religious Education, 11 : 5, pp. 443-452, 
October, 1916. Wenner, George W., Lutheran Parochial 
Schools, Religious Education, 11:2, pp. 129-131, April, 1916. 
Burns, J. A., Growth and Development of the Catholic School 
System of the United States. Dillard, James H., The Problem 
of the Public Schools, Churchman, 199:664-65, May 23, 
1914. Cornielson, I. A., Relation of Religion to Civil Govern- 
ment in the United States (1894), Putnam. Brown, Samuel 

41 



RELIGIOUS EDUCATION 

W., The Secularization of American Education, Teachers' 
College, New York City. Macksey, Charles, Catholic Edu- 
cational Conditions in the United States. In Bulletin Catholic 
Education Association, 9 : 2, pp. 7-28, February, 1913. 
Curley, M. J., The Aim of Catholic Education, Catholic 
Educational Reveiw, 12 : 18-26, June, 1916. Shields, T. E., 
Some Relations between the Catholic School and the Public 
School System, Catholic Educational Review, 12 : 135-46, 
September, 1916. Shields, T. E., The Catholic School Sys- 
tem. In his Philosophy of Education, Chapter 21. Chapters 
22 and 23 discuss the curriculum and the teacher from 
the Catholic viewpoint. These chapters will be whole- 
some reading for Protestant educators. Doyle, A. P., How 
Can Christian Ideals Be Made Dominant in a Commercial 
Era? In The Materials of Religious Education, Religious 
Education Association, Chicago, pp. 43-52. Canevin, 
Regis, Address before Catholic Education Association. In 
Catholic Educational Review, September, 1912. 

(3) References on Reconstruction of Educational 
Theory Due to the World War 

The following are typical of the expressions 
now appearing in the religious and educational 
press from the pens of school men: 

Home, H. H., r A Restatement of Educational Theory. In 
Religious Education, 12 : 3, pp. 200-205, June, 1917. Ideals 
in Religious Education, a symposium by eleven representa- 
tive men in the field of religious education. In Religious 
Education, 12 : 3, pp. 181-195, June, 1917. Russell, James E., 
Modifications in Our Educational Work Likely to Come as a 
Result of the Great War. In Journal of National Education 
Association, 1 : 4, pp. 324-325, December, 1916. Johnston, 
C. H., The High School and Modern Citizenship. In Edu- 
cational Administration and Supervision, 3 : 4, pp. 189-206, 
April, 1917. Marshall, Henry Rutgers, War and the Ideal of 
Peace, 1915, Duffield & Co., New York. This eminent psy- 
chologist and biologist holds that the fighting instinct may 
be eliminated from the race by the ideal of peace. A contri- 

42 



CORRELATION 

bution of great value to the Christian educator. Bagley, W. 
C, The Test of Education. In School and Home Education, 
37: 1, pp. 1-2, September, 1917. Brown, Geo. A., The Greater 
State. In School and Home Education, 37 : 1, pp. 2-4, Septem- 
ber, 1917. Bagley, W. C., Public Education and the World 
Crisis. In School and Home Education, 37: 1, p. 5, Septem- 
ber, 1917. 

The following references suggest the new 
church with which religious education of the 
future will have to deal. The references are 
taken from widely different fields to indicate 
the universal sweep of the reconstruction. 

Smith, S. G., Democracy and the Church, 1912, D. Appleton 
& Co., New York. Shaw, R. W., The War's ChaUenge to the 
Church. In The Biblical World, 50 : 2, pp. 94-100, August, 
1917. Parker, Geo. L., Preacher and Democracy. In The 
Biblical World, 49 : 6, pp. 348-354, June, 1917. Kato, Kat- 
suiji, Religious Education and Human Welfare. In Religious 
Education, 12 : 3, pp. 195-200, June, 1917. Warwick, Francis 
E., The Church and the New Democracy. In The Bookman, 
45 : 3, pp. 265-70, May, 1917. 

" I confess frankly that I believed in the present 
power of the working classes to stop war and was bitterly 
disappointed, but I was still more distressed when the 
churches of whatever denomination failed either to pro- 
test or to endeavor to calm the passions that war excites. 
Roman Catholics have complained to me as bitterly 
of the attitude of the Pope as Anglicans have com- 
plained of the bishops who, with a very few notable 
exceptions, have murmured platitudes or remained 
mute. The few men in conspicuous places who have 
done their duty cannot leaven the vast mass that has 
deliberately taken sides and brought the atmosphere 
of the recruiting meeting into the pulpit. I think that 
in England nonconformity has proved the safety-valve 
and that the Church of England will be in the future, 

43 



RELIGIOUS EDUCATION 

far more than in the immediate past, the asylum of a 
steadily dwindling minority. Yet, guided by powerful 
intellects and a high spiritual purpose, what might it 
not have done to make the present more bearable and 
the future more hopeful? I do not ask for peace propa- 
ganda; that would have been as far outside the priest's 
province as his present glorification of war and revenge. 
I ask for the spiritual lessons of the war and particularly 
for some prevision of the conditions to come. 

I am not going to suggest that the church seemed des- 
tined even before the war to play a big part in social 
changes, already long overdue — my point is that the 
war offered this opportunity, among many others, to 
the church and, had it been a living body, active, virile, 
keen to do its work, such an opportunity would have 
been grasped eagerly. But at the moment when the 
spirit of mankind was chastened, when humility had 
taken the place of pride and there was an active quest 
for the haven of spiritual repose, the church had nothing 
to offer. Its bankruptcy, long suspected, was tacitly 
avowed. Those who went empty returned as they 
came. Healing there was none, foresight there was 
none, outlook there was none." 

Russell, Bertrand, Why Men Fight, 1917, Century Co., 
New York. Especially Chapter 5 on " Education " and 
Chapter 7 on " Religion and the Churches." 

" The decay of dogmatic religion is, for good or evil, 
one of the most important facts in the modern world. 
Its effects have hardly yet begun to show themselves: 
what they will be it is impossible to say, but they will 
certainly be profound and far-reaching." P. 216. 

Wells, H. G., Mr. Britling Sees It Through, 1917, Mac- 
millan, New York. 

" His purpose was to reason out the possible methods 
bf government that would give a stabler, saner control 
to the world. ... He believed still in democracy, but 
44 



CORRELATION 

he was realizing more and more that democracy had 
yet to discover its method. It had to take hold of the 
consciences of men, it had to equip itself with still un- 
formed organizations. Endless years of patient thinking, 
of experimenting, of discussion lay before mankind ere 
this great idea could become reality, and right, the 
proven thing, could rule the earth. . . . Meanwhile 
. . . vast irrational destructions . . . one fine life 
after another. We have for instance (in England) an 
imported dynasty, we have a soul-destroying State 
Church which cramps and poisons the education of our 
ruling class, we have a people out of touch with a secre- 
tive government, the common man (in England) is in a 
state of political perplexity from the cradle to the 
grave. . . . We have the beginning of that same experi- 
ment that France and America and Switzerland and 
even China are making, the experiment of democracy. 
It is the newest form of human association, and we are 
still but half awake to its needs and necessary con- 
ditions. For it is idle to pretend that the little city 
democracies of ancient times were comparable to the 
great essays in practical republicanism that mankind is 
making today. This age of the democratic republics 
that dawn is a new age. It has not yet lasted for a cen- 
tury, not for a paltry hundred years. ... All new 
things are weak things; a rat can kill a man-child with 
ease. . . . 

" Let us pledge ourselves to service. Let us set our- 
selves with all our minds and all our hearts to the per- 
fecting and working out of the methods of democracy 
and the ending forever of the kings and emperors and 
priestcrafts and the bands of adventurers, the traders 
and owners and forestallers who have betrayed man- 
kind into this morass of hate and blood — in which our 
sons are lost — in which we flounder still." — Book 
III, Chapter 2. 

Commenting editorially on the above quotation in the 
April, 1917, issue of Educational Administration and Super- 
vision, Professor C. H. Johnston says: 

45 



RELIGIOUS EDUCATION 

" Can we as school men likewise discover our demo- 
cratic method, free ourselves from any landed aristoc- 
racy of learning, bring to earth an education of every- 
day living, organize school life effectively into those 
institutional, group, and individual exercises which 
afford genuine practice in mankind's practical republi- 
canism? Can America, now a probable participator 
in the finish fight which is to decide the fate of democracy, 
catch in her educational vision the elemental principle 
of this democracy and of its education as it seems to be 
laid bare and naked to such Englishmen as H. G. Wells 
and Bertrand Russell? " 

A study of the foregoing references makes 
it clear that the educator must be prepared to 
deal with a new world order. Indeed, he must 
be prepared to determine what the new world 
order is to be, for the citizen of the new 
world will be fashioned in large measure by the 
world's schoolmasters. 

Questions and Comments 

1. What is the attitude of the Jews towards the public 
school system? 

Schulman, Rabbi Samuel, Ethical and Religious Educa- 
tion in Public Schools. In Year Book Central Conference of 
American Rabbis, Vol. 26, 1916, Wildwood, N. J., pp. 440- 
456. See especially pp. 445-446. Simon, Abram, the Jewish 
Child and the American Public School. In Religious Educa- 
tion, 6 : 6, pp. 527-533, February, 1912. Magnes, J. L., 
Religious Education, 11:3, pp. 226-30. 

"With the growth of the public school system, the 
Jews have committed themselves almost as a body to 
the proposition that secular education should be re- 
ceived in secular schools and Jewish education in Jewish 
schools. The majority of Jews, furthermore, feel that 

46 



CORRELATION 

adequate Jewish instruction, such as to give the Jewish 
child knowledge of the Bible and the Prayer Book in 
the original languages and of Jewish history, cannot 
be obtained on Sunday alone, but requires additional 
hours on week days after public school hours." (Pp. 
226-227.) Besides many private schools the Jews have 
more than 400 organized week day religious schools in 
this country, employing 3,000 teachers at an annual 
cost of $2,000,000, which is raised by private subscription. 

2. What is the attitude of the Protestant denomina- 
tions towards teaching religion in the public schools? 
See Lynch, Laura V., Religious Education, 11:2, pp. 
131-134; and Kieffer, Geo. L., pp. 134-136, April, 1916. 

3. What is the attitude of the Catholic Church towards 
the public school system? See Shields, T. E., Some 
Relations between the Catholic Schools and the Public 
School System. Catholic Educational Review, 12 : 2, pp. 
135-147, September, 1916. 

" Catholic schools exist because the Catholic Church 
and our Catholic people are not satisfied with the edu- 
cation given in the public schools of the country. This, 
however, does not imply "that Catholics cease to be 
interested in the public schools or that they fail in 
appreciation of the splendid efforts that are being made 
by the public schools of the country. It simply means 
that existing conditions make it impossible for the public 
schools to attain essential aims in the Catholic scheme 
of education." (P. 135.) 

Curley, Michael J., The Aim of Catholic Education. In 
Catholic Educational Review, 12 : 1, pp. 18-27, June, 1916. 

" This cathedral parish school has not been erected 
by the Catholics of this city in opposition to any other 
state or public school only in this — here the teaching 
of religion as the only solid basis of morality will be 
given an honored place. This Catholic school has been 
built to meet the demands of Catholic conscience, 
which regards religious training as essential to com- 
plete character formation. Every penny spent in this 

47 



RELIGIOUS EDUCATION 

school represents a sacrifice to conscientious principles, 
and America put the stamp of approval on our sacrifice 
when she guaranteed religious liberty and freedom of 
conscience to every child of the republic." (P. 18. 
From an address delivered at the dedication of the Cathe- 
dral High School, St. Augustine, Florida, April 30, 1916.) 
4. What is the attitude of the Catholic Church to- 
wards parochial schools? See report of Rev. Charles 
Macksey, S. J., professor of Ethics in the Georgian Uni- 
versity, Rome. This report on Catholic Educational 
Conditions in the United States, read at the Educational 
Conference of the International Eucharist Congress, held 
at Vienna, closes with these statements: " The full 
problem before us in the United States today embraces 
the following items: 

1. To increase the number of our parish schools until 
we have provided for all our Catholic children. 

2. To establish a correspondingly adequate comple- 
ment of secondary schools. 

3. To better the equipment and to increase the 
Catholic attendance at Catholic colleges till we have 
won to them substantially the whole body of Catholic 
students seeking college education. 

4. To determine a complete Catholic curriculum 
and put it in efficient execution on the level of a high 
standard. 

5. To develop the university movement so as to 
cover all the ground of professional studies and uni- 
versity culture with Catholic faculties and substantially 
Catholic attendance. 

For our scope we look to putting our work in such 
shape that no Catholic in the United States may from 
want of Catholic opportunity have a just excuse to seek 
an education outside of the saving influence of a Catholic 
atmosphere. ,, (In Bulletin of the Catholic Education 
Association, February, 1913, 1651 East Main St., Colum- 
bus, Ohio.) 



48 



CORRELATION 

III. RELIGIOUS EDUCATION IN COOPERA- 
TION WITH THE PUBLIC SCHOOLS 

The preservation of our democratic ideals 
and institutions demands that all children be 
educated in the public schools; the preserva- 
tion of our religious ideals and institutions de- 
mands that all children be given an education 
which the public schools cannot give. 

Two things are clear: (1) that the church 
must teach religion and (2) that it must do it 
outside of the public schools. In doing its 
work outside of the public schools the church 
must not deprive any child of the full advan- 
tage of the public schools and it must manage 
in some way to preserve the unity of the edu- 
cative process. Three methods have been pro- 
posed for achieving this result: 

1. Church Vacation Schools. Let the state 
have the child during the school year and then 
give him to the church for religious instruction 
during the summer vacation. 

2. Academic credit for religious instruc- 
tion under church auspices. This plan seeks 
to coordinate the Sunday instruction in the 
churches with the week day instruction in 
the schools. 

3. Week day religious schools sharing the 
child's time with the public schools during 
the regular school year. A study of the opera- 
tion of these plans in various sections of the 
country will be very illuminating to students 
of this problem. Only brief digests of these 
plans can be attempted in this chapter. The 

49 



RELIGIOUS EDUCATION 

reference lists will direct the reader to the 
sources of more complete and more detailed 
information. 

1. Church Vacation Schools. 

The first vacation school in this country was 
organized in Boston in 1866, under the auspices 
of the First Baptist Church. Providence re- 
ports vacation schools in 1869. Philanthropic 
organizations in the leading cities of the coun- 
try, recognizing the needs and dangers of the 
children of the crowded cities, organized vaca- 
tion schools and raised large sums of money 
for their maintenance. From 1895 until 1908 
this was one of the leading activities of the 
principal philanthropic organizations of our 
great cities. These private schools soon 
demonstrated their value and were taken over 
by the City Boards of Education. In 1912, 
there were 141 cities in which vacation schools 
were operated by the city school systems. In 
the early days these schools were little more 
than centers of directed play and wholesome 
physical drills. Book work was reduced to 
a minimum and industrial and hand work 
found a large place in the intervals between 
games. In recent years the reorganization of 
the public school system has made play, indus- 
trial training and physical culture a definite 
part of the course of study for the entire school 
year and book work is not the bugbear that 
it once was in the schools. For this reason the 
vacation schools of the present include in the 

50 



CORRELATION 

curriculum, in addition to the industrial sub- 
jects and the songs, stories and games of the 
kindergarten class, what is known as Oppor- 
tunity Class Subjects. This includes classes 
in arithmetic, composition, geography, gram- 
mar, history, penmanship and reading. These 
classes are designed for those who have failed 
to make their grades in the regular school year, 
for foreign pupils, and for those who for any 
reason wish to adjust themselves to the work 
of the regular grades of the school more 
satisfactorily. 

The present tendency is to make the vaca- 
tion school a regular part of the school pro- 
gram, combining the usual school work with 
directed play and industrial training. As the 
public schools have taken over this work, 
the voluntary organizations have turned their 
attention to other community problems. 

It is not strange that the religious educator 
should have seized the vacation school idea and 
turned it to the service of the church. There 
are three outstanding types of daily vacation 
church schools which have developed in the 
midst of the movement for vacation schools 
under public supervision. 

a. The National Daily Vacation Bible 
School Association. 

In 1901, Rev. Robert G. Boville organized 
vacation Bible schools in five Baptist churches 
in New York City. Under his masterful di- 
rection these schools have been multiplied 
until in 1915 there were under his general di- 

51 



RELIGIOUS EDUCATION 

rection 339 schools, employing 2,731 teachers 
and enrolling 73,058 children, at a total cost 
of $57,752.98, or an average of 79 cents per 
pupil for six weeks of instruction. The work 
of these schools has been standardized and uni- 
fied as to program, curriculum, methods of or- 
ganization, etc., etc. Detailed instructions are 
issued from headquarters for the guidance of 
teachers. A manual of information is issued, 
and uniform supplies provided. 

In describing the work of these schools in 
her book, The Church Vacation School, Miss 
Harriet Chapell says: "A church vacation 
school is a recreation school conducted for idle 
or neglected children, in a church building, by 
expert Christian teachers, usually for thirty 
half-day sessions during the summer vacation, 
and following a program like this : 

Opening devotional exercises. 
Music and calisthenics, not less than twenty 
minutes. 

Bible story and drill, half hour. 

Handwork, one hour. 

Play. 

Formal closing exercises. 

Home visitation and outings." (P. 16.) 

In another chapter she says: "The holiday 
spirit of the school must be maintained, since 
the main object of the school is the happiness 
and development of the individual child 
rather than the accomplishment of any par- 

52 



CORRELATION 

ticular piece of work or the teaching of 
any particular art." (P. 33.) In the first 
quotation above, it is fair to place a question 
mark after the word expert. The teachers are 
cultivated Christian men and women of the 
highest mental and moral power, but it is too 
much to claim that they are expert teachers. 
Confessedly, their professional training for the 
task is very meager indeed. (See Fifth In- 
ternational Conference on Daily Vacation 
Bible Schools,, issued by the National Vaca- 
tion Bible School Association, 90 Bible House, 
New York. Note pages 9, 10.) 

Miss Chapell is right in calling these 
schools Church Vacation Schools instead of 
Vacation Bible Schools. The term Bible 
Schools is misleading and should be changed 
in the literature of the Association to conform 
to the facts in the case. They are vacation 
schools conducted in churches by Christian 
teachers. The curriculum differs little from 
that of the early vacation school conducted by 
the state except in a ten-minute devotional 
period and thirty minutes devoted to Bible 
stories. The purpose of the school is not 
primarily to teach the Bible. Moreover there 
are no text-books to study, no study periods 
as in the public schools. The school element 
is minimized, and rightly so. But too much 
must not be claimed for the Bible School 
features. 

53 



RELIGIOUS EDUCATION 

The Association is right in claiming the fol- 
lowing results for these schools: 

1. They take the children off the streets 
for six weeks in summer. 

2. They keep children's hands busy, direct 
their play, and teach morals. 

3. They help to make good citizens. 

4. They bring college students, who teach 
in these schools, into contact with social condi- 
tions. 

5. They helpfully relate churches to for- 
eign communities. 

6. They help to recruit the local Sunday 
schools. Three-fourths of the pupils in these 
schools belong to no Sunday school. 

This Association finds 1,500,000 city chil- 
dren in this country who spend 62 vacation 
days exposed to the dangers of the streets; it 
finds 100,000 churches idle most of the time; 
it finds 400,000 college students with vaca- 
tion time to invest. In bringing the chil- 
dren, the student teachers, and the buildings 
together, this Association is rendering the 
country a very great service. Under the in- 
spiration of this Association several of the re- 
ligious denominations have undertaken similar 
programs under the direction of their city 
missionary societies. 

Valuable as these church vacation schools 
are it is very clear (1) that they are not pri- 
marily schools of religion, (2) that they are 

54 



CORRELATION 

not universal in their application to the needs 
of the American youth, and (3) that they are 
necessarily meager in content of curriculum 
and inadequate in method, organization and 
equipment, and finally that they do not present 
a solution of the problem of the religious 
education of the American people. 

References: 

Perry, C. A., The Wider Use of the School Plant. Hender- 
son, C. R., Preventive Agencies and Methods. Hart, H. H. 
Preventive Treatment of Neglected Children. Chapell, Harriet, 
The Church Vacation School. Maxwell, Sixteenth Annual 
Report of the City Superintendent of Schools, New York City, 
on Recreation Centers, Vacation Schools, etc., December, 1914. 
Vacation Schools, Play Grounds and Settlements, Report of 
United States Commissioner of Education, Vol. 1, 1903, pp. 
2-27. Presbyterian Church Extension in Chicago, Religious 
Education, Vol. 10, p. 396, August, 1915. Boville, R. G., 
Summer Bible Schools for Children, Religious Education, 
Vol. 2, pp. 64-68. 

b. The American Institute or Re- 
ligious Education. ^ 

For the past fourteen years Rev. How- 
ard R. Vaughn of Urbana, Illinois, has 
been the moving spirit in a series of daily 
vacation schools of religion in Illinois, Wis- 
consin and Michigan. For ten years these 
schools were confined to a relatively small sec- 
tion of Northern Wisconsin. The uniform 
success of these schools encouraged Mr. 
Vaughn to organize The American Institute 
of Religious Education for the purpose of ex- 
tending these schools to other parts of the 
country. Under the new organization, four- 

55 



RELIGIOUS EDUCATION 

teen schools were held in 1915, and twenty- 
eight in 1916. The school sessions vary in 
length from two to six weeks depending upon 
the community. 

The schools are organized in each commu- 
nity under the direction of a local executive 
committee representing the churches affiliat- 
ing. Members of this committee serve for 
three years. The Committee organizes with 
a president, secretary, and sub-committees 
on finance, enrolment and publicity. The 
curriculum of the school includes Biblical 
history and literature, Biblical geography, 
church history, hymnology, Christian teach- 
ings, home and foreign missions. Each 
school is organized with a principal and a 
teacher for each grade from the kinder- 
garten to the high school. The teachers 
are without exception experienced public 
school teachers who have a definite re- 
ligious interest and who have been willing to 
spend months in the organization of their ma- 
terial for the summer school of religion. The 
children come at nine o'clock each week day 
morning and remain until twelve. They have 
a fifteen minute recess at 10.30 and then re- 
turn to their books. They study and recite 
exactly as in the public schools. Public school 
discipline and rules are maintained. The only 
difference between this school and the public 
school is the content of the curriculum. 

These schools are really worthy the name 
of schools of religion. They have been con- 

56 



CORRELATION 

ducted with great success in cities like Madi- 
son, Wisconsin; Ann Arbor, Michigan; Ur- 
bana, Geneseo, Kewanee, Rockford, Illinois; 
and with equal success in villages like Osseo, 
Wisconsin; and Eidelstein and Speer, Illinois; 
and in rural churches like Unity Parish near 
Lawn Ridge, Illinois. 

These schools are concrete evidence that 
thoroughgoing programs of real school work 
can be successfully conducted in any city or 
village in the country. Four things may be 
said for the type of schools which Mr. Vaughn 
conducts : 

1. The schools are practicable. 

2. The children will come in large num- 
bers and they will study as hard as they do in 
the public schools. 

3. The child will learn more in two weeks 
in one of these schools than in eighteen months 
in the average Sunday school. 

4. Children take into their Sunday schools 
the habits of close study of religious subjects 
acquired in these summer schools, thus rais- 
ing the educational tone of the regular Sunday 
school. 

Until religious day schools are established 
to run through the regular school year the ex- 
tension of vacation schools of religion of this 
type will be of very great benefit to the great 
majoritv of the towns and cities of the coun- 
try. These are not schools for recreation, they 
are schools for hard, thorough work. 

Valuable as these schools are at the present 
57 



RELIGIOUS EDUCATION 

their extension throughout the country would 
not furnish the solution of our problem of re- 
ligious education. (1) They are fine as far 
as they go, but they do not go far enough. 
(2) Coming in the vacation period, the re- 
ligious instruction does not coordinate prop- 
erly with the work of the school or of the 
church. Such schools, however, might well be- 
come the basis of week day programs of re- 
ligious instruction and be extended through 
the school year. 

References: 

Vaughn, Howard R., The Religious Day School, in Unused 
Possibilities, a free pamphlet by The Pilgrim Press, Boston. 
Vaughn, Howard R., The Religious Day School, in Religious 
Education, Vol. I, pp. 67-69. Religious Day Schools, The 
Continent, June 4, 1914. Mutch, W. J., The Madison Relig- 
ious Day School, Religious Education, 9 : 4, pp. 386-389, 
August, 1914. 

c. Denominational Vacation Schools 
of Religion. 

Some of the religious denominations, not- 
ably the Lutherans, which are loyal to the 
American public schools, assemble their chil- 
dren in vacation schools for instruction in 
religion. This plan compels the children 
to go to school practically the entire year 
and is not fair to them or to their parents. 
They should get their religious instruction 
regularly during the school year. 

Question: 

Should the church conduct vacation schools in the cities, 
or is it better public policy for the church to create the public 

58 



CORRELATION 

sentiment which will justify the state in establishing public 
vacation schools, publicly supervised playgrounds and 
recreational centers? 

2. Plans for Academic Credit for Religious 
Instruction under Church Auspices 

The whole problem of academic credits is 
under investigation. Functional and social 
psychology are having a marked influence on 
educational theory. Our earlier schools or- 
ganized themselves around subjects of study 
and established quantitative standards of mea- 
surements — units of time, units of content in 
terms of pages to be read, etc., all designed to 
standardize the acquisition of quantities of 
subject matter which the educator wished to 
hand over to the next generation. Our pres- 
ent schools are being increasingly organized 
around the students rather than subjects of 
study. Education is being defined in terms of 
behavior rather than in terms of knowledge. 
Education may be defined as the process of in- 
troducing control into conduct. The new edu- 
cation is interested in handing over to the next 
generation an improved race rather than an 
augmented body of knowledge. It is interested 
in growth rather than assimilation. Its stand- 
ards must therefore be qualitative instead of 
quantitative. Subjects of study are now be- 
ing evaluated in terms of their effect upon the 
student's development. Under this new stand- 
ard of measurement, some of the traditional 
subjects are being thrown into the discard and 

59 



RELIGIOUS EDUCATION 

a host of new elective subjects are being tested 
out for their disciplinary and their content 
values. In the midst of this educational up- 
heaval religion comes knocking at the door 
of the college asking for academic credit. This 
is not the place to present the arguments which 
both sides would offer. (See Athearn, W. 
S., Religion in the Curriculum, in Religious 
Education, 8 : 5, pp. 430-434, December, 
1913.) It is well, however, to remember that 
there are psychological, educational and ad- 
ministrative factors to be considered in con- 
nection with the demand of the church for 
academic rating for the work done in church 
schools. It is enough to remind ourselves that 
there is just now an educational readjustment 
which the church may profit by if it desires 
to do so. 

A second factor which should be mentioned 
here is our tardy recognition that the schools 
and colleges are not the only educational 
agencies in the community. The churches, 
the art schools, the private teachers of music, 
domestic and fine arts, etc., are all educative 
agencies. We may not ask the schools and 
colleges to exchange credits with these agen- 
cies, but we certainly have a right to ask the 
schools to share the time of the child with these 
agencies. My daughter is compelled to give 
up her music lessons when she enters high 
school because the high school schedule 
demands all of her time and strength. 
This is not fair to the private teacher 

60 



CORRELATION 

or to the child. Many pupils object to 
required lesson preparation for the church 
school because the public school has placed 
such heavy demands upon their time and 
strength. Personally I am not so much con- 
cerned with academic credits as I am with 
a fair division of the child's time among the 
various educational agencies of the com- 
munity. 

The modern school is recognizing its place 
in the community and there is a widespread 
movement towards granting academic recog- 
nition for work done by the various educa- 
tional agencies, in fact, a book has been writ- 
ten advocating academic credit for doing 
chores, correcting bad habits, and other per- 
sonal culture disciplines outside of school 
hours and many schools are adopting the sug- 
gestion. 

(See Hall-Quest, Supervised Study. 1916. Macmillan, 
New York, pp. 376-380, and Alderman, L. R., School Credit 
for Home Work. 1915. Houghton Mifflin Co., Boston.) 

As an instance of this tendency in high 
schools throughout the country the following 
is quoted from the high school course of study 
in Bloomington, Illinois: "With the begin- 
ning of the new year, a new department will 
be inaugurated in the Bloomington Hi^h 
School in making music an elective each se- 
mester of the entire course. In other words, 
it will be possible for a pupil to offer eight 
credits in music towards the thirty-two re- 

61 



RELIGIOUS EDUCATION 

quired for graduation. The work accepted for 
an elective in music may consist of harmony, 
taken under the supervisor of music in a regu- 
lar high school class, or work in piano, violin 
or voice. Work will be offered sufficient 
for eight credits in piano, eight credits in 
violin, or four credits in voice, or four credits 
in harmony. But in no case will more than 
eight credits be counted towards graduation. 
The work in piano, violin, and voice will be 
done outside of school under any teacher 
whom the pupil may elect; but before credit 
is granted, the pupil must pass an examina- 
tion before some competent person em- 
ployed by the Board of Education. This 
examination will probably occur twice a 
year. To secure justice in accrediting applied 
music, only that class of music must be recog- 
nized and accepted which reduces to the min- 
imum the emotional and monophonic elements, 
and only that music recognized as legitimate 
for high school credit which is universally ac- 
cepted as intellectual and formal, and requires 
of the mind the exercising and disciplining of 
those functions (such as concentration, memo- 
rization, retention, control and logical think- 
ing) which are required in the mastering of 
mathematics, languages and the sciences" 
(Italics mine.) (It should be noted in pass- 
ing that the public educator has not learned 
to measure emotional values — this is the task 
now before the religious educator.) In Webb 
City, Missouri, two semester credits may be 

62 



CORRELATION 

made outside of school under private teachers 
approved by the City Board of Education. 
There is no examination other than that given 
by the approved teacher. 

When you open up the system to let music 
and art and domestic science in, there is no 
legitimate reason for shutting religion out. 
The breaking up of the rigidity of the old pro- 
gram has given the church its chance to secure 
recognition either academic or on the time 
schedule of the public school system. In 
granting academic recognition to religion the 
public school is not giving special favor to the 
church; it is simply giving the teacher of re- 
ligion the same rights which are granted to 
private teachers of music, art, stenography 
and kindred subjects. In so far as religion 
is concerned this movement for the recogni- 
tion of credits made outside of the public 
schools has developed on three levels — the col- 
lege, the high school and the elementary 
schools. Some examples of each group are 
worthy of study. 

a. In Colleges. 

(1) The State University of Iowa. In 
1908 there was organized at the State Uni- 
versity of Iowa a Committee of Religious 
Education consisting of the ministers of Iowa 
City and certain members of the faculty of 
the College of Liberal Arts. This Committee 
was given official recognition by the Univer- 

63 



RELIGIOUS EDUCATION 

sity and placed in charge of a department of 
religious education. This Committee con- 
ducted courses in religious education in the 
university for several years under the follow- 
ing plan: Any religious teacher desiring to 
offer courses of lectures on religious topics 
might announce the fact to the Committee on 
Religious Education, presenting an outline of 
the courses proposed. On approval of the 
Committee, students might enroll for such 
courses subject to the following regulations: 

1. The university is in no wise to be held 
for compensation for services rendered by any 
person acting under the direction of the Re- 
ligious Education Committee. 

2. Students enrolled for work under the 
direction of the Religious Education Commit- 
tee may receive credit for no more than four 
hours in any one year, nor eight hours in any 
entire four-year course. 

3. Students enrolled under the direction 
of the Religious Education Committee shall 
be required to pass examinations at specified 
times in the subjects studied, as may be ar- 
ranged by the Committee on consultation with 
the instructor. 

4. Prior to receiving credit the student 
must pass a final examination over the entire 
subject of the course for which he has been 
enrolled, such examination to be subject to 
all the examination rules in force in the uni- 
versity, and there shall be presented to the 
registrar a formal statement signed by the in- 

64 



CORRELATION 

structor, certifying the amount of work done, 
the fact of final examinations satisfactorily- 
passed, and the amount of credit to which the 
student is presumably entitled. 

In brief, the university recognized the work 
of the Committee on Religious Education 
exactly as they would recognize the work of 
the faculty of a denominational college located 
in a distant section of the state. In 1908-1909, 
the following two-hour credit courses were 
offered: Christian Apologetics; Christian 
Ethics; Evolution of the Christian Idea and 
Worship of God; The Modern Interpretation 
of Religion ; The Literature of the Bible ; New 
Testament Theology; Old Testament History 
and Literature. Nearly 100 students regis- 
tered and received credit for these courses. 
These courses were offered by overworked 
ministers who found the demands of the Com- 
mittee too exacting, for no "snap" courses 
would be allowed and time did not permit the 
preparation required of college professors. 
The ministers one after another withdrew 
their courses and after three years the plan 
was abandoned, not because the students 
would not take the course, not because the 
plan was not satisfactory, but because min- 
isters did not have time for these professional 
duties. (See Ensign, F. C, Religious Edu- 
cation and the Public School System, in Re- 
ligious Education, 10: 6, pp. 549-559.) 

(2) The Bible Chair Plan. For a number 
of years, several of the religious denominations 

65 



RELIGIOUS EDUCATION 

have been experimenting with Bible Chairs 
located near State Universities. The denom- 
ination builds a Bible House as a home for 
students of its own faith and installs highly 
trained professors who offer courses in re- 
ligious subjects which the University is asked 
to accept with full academic credit. The Dis- 
ciples of Christ have located such chairs at the 
State Universities of Kansas, Missouri and 
Michigan. 

Wesley College, North Dakota, was a 
struggling denominational college trying each 
year to stretch its meager budget to cover all 
the subjects in a college course. It moved to 
the campus of the State University, where its 
own funds are used to provide strong Biblical 
courses which the state could not teach, and 
the state teaches all the secular subjects. 
Students in the State University may elect a 
full year's work in Wesley College in the 
regular college course ; or students may enroll 
in Wesley College and elect the secular 
branches in the State University. Many a 
small college might profit by the example of 
Wesley College. 

At the University of Illinois, the Methodist 
Episcopal Church is establishing splendid 
professorships in connection with a denomina- 
tional house. (See New York Christian 
Advocate, July 17, 1913.) 

(S) The Greeley, Colorado, Plan. In 
September, 1910, under the leadership of Rev. 
D. D. Forward, there was organized at 

66 



CORRELATION 

Greeley, Colorado, in connection with the 
State Teachers' College, a Joint Committee 
selected from the Weld County Ministerial 
Association and the Cabinet of the College 
Young Women's Christian Association. This 
joint Committee outlined a four years' course 
of Bible study, secured the approval of the 
proposed course and the plan of its adminis- 
tration by all the churches in Greeley and then 
asked the College faculty to approve the 
courses for academic credit. This plan pro- 
vides for the teaching of courses in religion 
and in the Bible in the local churches without 
expense to the state. Grades made in these 
church classes are submitted to the state col- 
lege for acceptance just as grades would be 
presented from other recognized colleges. A 
representative of the College approves the 
text-book, the teacher, and inspects the class 
work to the extent of examining students' note- 
books and inspecting papers covering some 
assigned topic for independent study. 

Two hundred and fifty students elected 
these classes the first year, sixty of them from 
the Roman Catholic Church. The number 
has increased each year since that time and at 
the present time nearly fifty per cent of the 
enrolment in the College are members of the 
classes conducted for credit in the churches of 
the city. The College reports three significant 
results : 

( 1 ) The percentage of students in the pres- 
ent classes is larger than that under the 

67 



RELIGIOUS EDUCATION 

old system of Bible study in the Christian 
Associations and in the miscellaneous Sunday- 
school classes. (2) The influence of former 
students is beginning to be felt in the various 
communities of the state in a higher grade of 
work in the Sunday schools. (3) The Bible 
and the religious life are coming to have more 
recognition in the lives of the student body. 
These results should be food for reflection for 
denominational college authorities whose stu- 
dents are not given an opportunity to study 
religion for credit. 

References: 

Forward, D. D., Credits for the Colorado State Normal 
School Bible Students, Religious Education, 6:1, pp. 135-6, 
April, 1911. Bulletin of the State Teachers' College of Colo- 
rado, Series XIV, No. 7, March, 1915. Cross, E. A., Bible 
Study in State Colleges and High Schools; A Way Out. 
American Journal of Sociology, p. 700, March, 1915. 

b. In High Schools. 

The examples falling under this classifica- 
tion may be divided into three groups: (1) 
those in which the state actually conducts the 
examination of students in Biblical subjects, 
(2) those in which the state establishes certain 
conditions of teaching and approves the work 
of an outside examining board, and (3) those 
in which these two plans are combined. Ex- 
amples of these three groups are (a) the 
North Dakota Plan, (6) the Colorado Plan, 
and (c) the Virginia Plan. 

1. By State Examination. 



CORRELATION 

a. The North Dakota Plan. In Novem- 
ber, 1911, Professor Vernon P. Squires of the 
State University of North Dakota introduced 
a resolution in the meeting of the State Edu- 
cation Association which provided that sys- 
tematic Bible study be encouraged and that 
the State Board of Education be authorized 
to issue a syllabus for use of students outside 
of school hours, and that one-half unit be 
granted to any student passing an examina- 
tion based on the syllabus. The resolution 
was unanimously adopted, the syllabus was 
prepared, approved by the High School Con- 
ference, which is a meeting attended by most 
of the high school principals and city superin- 
tendents of the state, in May, 1912, and since 
that time the plan has been in official operation 
in the state. The six principles involved in the 
North Dakota Plan are : 

( 1 ) Religious instruction, as such, must not 
enter into the syllabus or the examination. 

(2) Every suspicion of sectarianism must 
be avoided. No text-books but the Bible are 
prescribed and any version may be used. 

(3) All suspicion of partisanship must be 
avoided. There must be no insistence on any 
system of chronology, or on any theory of 
authorship. 

(4) The work in both Old and New Testa- 
ments must be preceded by a careful study of 
Biblical geography. 

(5) Attention must be called to the beauty 
of Biblical style by an insistence on the learn- 

69 



RELIGIOUS EDUCATION 

ing of a number of memory passages in the 
choice of which there shall be considerable 
latitude. 

(6) The work as a whole must amount to 
enough to occupy ninety hours of recitation 
besides the time for preparation, this being 
the amount of time usually required to secure 
a half -credit (one semester) in the schools of 
the state. 

All expense of printing, etc., was paid by 
the State Sunday School Association. This 
Association has actively promoted the plan in 
the churches of the state. In three years 513 
papers have been sent in, 448 of which merited 
a passing mark. The plan is generally accept- 
able to Jews, Catholics and Protestants. It 
is agreed that the plan serves to dignify Bible 
study by putting it on an academic basis; it 
stimulates better work in other classes in the 
Sunday schools of the state, encourages 
teacher-training courses, and draws a better 
prepared group of teachers into the service 
of the church schools. The syllabus and ex- 
amination questions are prepared by the State 
Board and sent out by them along with the 
syllabi and questions for other high school 
branches and the answer papers are graded by 
the State Board of Education according to the 
same rules that apply to other subjects. The 
state asks no questions as to equipment, 
library, teachers' qualifications, etc. It rests its 
entire case in the examination papers. 

In a keen analysis of this plan Prof. Geo. 
70 



CORRELATION 

A. Coe has pointed out that (1) the plan does 
not encourage the use of modern methods or 
text-books which reflect modern Biblical 
scholarship; (2) that it cannot measure a 
pupil's appreciation of Biblical literature by 
memory tests; (3) that the syllabus makes no 
attempt to relate the interpretation of the 
Bible to contemporaneous history; (4) that 
the recital of names and dates divorced from 
meaning is not worthy of high school credit. 
(See Coe, G. A., A General View of the 
Movement for Correlating Religious Educa- 
tion with Public Instruction, in Religious 
Education, 11:2, pp. 109-122, April, 1916.) 
Most of these criticisms are as pertinent to 
any other high school subject when the method 
of written examination is employed as the sole 
basis of judgment. Other objections to this 
plan will be pointed out after other examples 
have been presented. 

References: 

Squires, Vernon P., The North Dakota Plan of Bible study- 
in Religious Education, 11 : 1, pp. 20-27, February, 1916; 
p. 225, June, 1913; 10 : 3, pp. 264-69, June, 1915. Ebey, 
Frederick, A New Plan for Religious Education, Bulletin of 
Board of Education of the M. E. Church South, 4 : 4, pp. 198- 
201, February, 1915. Official Syllabus of Bible Study for High 
School Students, North Dakota Sunday School Association, 
Fargo, N. D. Snow, Walter A., Accredited Bible Study, 
Religious Education, 9 : 3, pp. 306-7, June, 1914. Squires, 
V. P., A Brown Man's Cooperative Plan of Bible Study, 
Brown Alumni Monthly, May, 1914. Snow, Walter A., High 
School Credit for Bible Study, Benton Harbor Daily Leader, 
November 14, 1913. Crafts, Wilbur F., The North Dakota 

71 



RELIGIOUS EDUCATION 

Plan, The Bible in School Plans, pp. 15-32. Cohn, Frederick, 
The Dakota Plan. In 1916 Year-Book Central Conference 
American Rabbis (Wildwood, N. J.), pp. 426-438. 

b. Indiana. In January, 1914, the In- 
diana State Board of Education officially 
adopted the North Dakota Plan modified to 
meet the school laws of Indiana. In North 
Dakota the regents' examination system is 
followed; in Indiana the sj^stem of accredit- 
ing schools is followed. It was therefore 
necessary to modify the North Dakota Plan 
to permit local school boards to give high 
school credit for Bible study pursued outside 
of the high school. One semester or one-half 
a unit's credit is allowed the same as in North 
Dakota. The plan is administered by a Board 
of Five, appointed by the State Board of 
Control for Bible Study Credits. 

References: 

Indiana Bible Study Syllabus, Shortridge Daily Echo Press, 
Indianapolis, Indiana. Bible Study and the High School, 
Educator Journal, 15 : 86-89. Carauban, W. H., Bible Study 
in Frichton High School, Educator Journal, 15 : 510-12, 
June, 1915. State Board of Education Approves Plan of 
Bible Study for Indiana High Schools, Educator Journal, 
15 : 356-57, March, 1915. Rickert, E. L., Bible Study for 
Indiana High School Pupils, Educator Journal, 16 : 104-105, 
October, 1915. A New Course in Bible Study for Indiana 
High Schools, Educator Journal, 16 : 23-26, September, 1915. 
Accredited Bible Study in Indiana, Religious Education, 
11 : 3, pp. 287-8, June, 1916. 

c. Washington. Over thirty high schools 
in Washington are giving credit for outside 

72 



CORRELATION 

Bible study following a modification of the 
North Dakota Plan. Instead of receiving 
syllabus and questions from the State Board 
of Education, some local Board such as the 
Ministerial Association prepares the syllabus 
and becomes responsible for the general opera- 
tion of the plan. In some cities the examina- 
tions are conducted by the high school and in 
others they are conducted jointly by the 
teachers of the classes who submit class grades, 
and the high school teachers who determine the 
final grade by averaging their own examina- 
tion grade with the class grade submitted by 
the teacher. In Tacoma, only those pupils 
may be examined who are recommended by 
their Sunday school teachers, and who bring 
a record of the quantity and quality of 
their work. This is substantially the Virginia 
Plan. 

In all the Washington cities the City Super- 
intendent or Board of Directors approves the 
outlines submitted by Church Associations and 
determines the amount of credit to be granted. 
The North Dakota outlines are quite gener- 
ally used. Some cities have adopted the In- 
ternational Graded Lessons prepared for the 
high school age. 

d. Oregon. In this state outside work 
in Bible study is credited by the history and 
English departments. The State Superin- 
tendent of Public Instruction has issued a 
syllabus following the same general plan as 
the North Dakota syllabus. The Oregon syl- 

73 



RELIGIOUS EDUCATION 

labus, however, has a somewhat more liberal 
outline than that of North Dakota. In the 
introduction to the syllabus the State Super- 
intendent says: 

"A knowledge of the Bible is an essential 
element in a good education, and though one 
may not be interested in it as a manual of de- 
votion, he should be familiar with it as a lit- 
erature and a history. Many teachers of Eng- 
lish and history have asked this department to 
prepare a syllabus that will direct the study 
outside of school of pupils who wish to become 
familiar with the life stories of characters of 
the Bible, with the beauty of its style and the 
influence of its ideals. 

"This work should be elective — wholly op- 
tional with the pupils and parents and at no 
time required by the teacher." 

2. By Accrediting Teachers and Teach- 
ing Conditions. 

a. The Colorado Plan. When Rev. W. A. 
Philips, a member of the original committee 
on Bible Study of the Ministerial Associa- 
tion of Greeley, moved from Greeley to be- 
come pastor of the Presbyterian church at 
Longmount, Colorado, he took with him the 
Greeley idea. In June, 1911, he proposed to 
the Longmount Ministerial Association the 
application of the Greeley Plan to the high 
school of Longmount. The following Sep- 
tember, the matter was presented to the public 
school men of Longmount and through them 

74 



CORRELATION 

it came before the College High School Con- 
ference at Boulder, in April, 1912. This 
Conference endorsed the plan. In November 
of the same year, the plan was approved by the 
Educational Council of the State Teachers' 
Association and steps were taken to put the 
plan into operation. 

The plan is administered by the following 
committees : 

(1) A Committee of Seven from the State 
Teachers' Association. 

(2) A Committee of Nine from the State 
Sunday School Association. 

These two committees constitute a Joint 
Committee for High School Bible Study for 
the State. 

(3) A Committee of Twenty-two college 
and public school men appointed by the State 
Sunday School Association and known as 
the State Council of Religious Education. 
Courses of study and important changes of 
policy are approved by this Council before 
becoming effective. 

The above committees have formulated a 
four years' course of study designed to meet 
the needs of students in the respective years 
and correlated with the history, literature and 
geography of the high school course. The 
general plan of the International Graded Les- 
son System was followed. The courses are as 
follows : 

75 



RELIGIOUS EDUCATION 

Course I. Heroes and Leaders of Israel. 

Course II. First Semester, The Friends 
and Followers of Jesus. 
Second Semester, Life and 
Labors of Jesus. 

Course III. First Semester, Bible His- 
tory. 
Second Semester, Biblical 
Literature. 

Course IV. Social Institutions: The So- 
cial Application of Bible 
Teaching. 

Standard modern text-books and supple- 
mentary reference material are recommended. 
A detailed syllabus on each course has been 
prepared. 

The purpose of these courses is develop- 
mental and not, as in the North Dakota Plan, 
confessedly the accumulation of knowledge. 
In introducing the syllabus for the first year's 
course, the Committee gives the following 
suggestions as to methods of teaching: 

"The aim of this course is to suggest, de- 
velop and establish in young people high 
moral and religious ideals. Students of child 
life are agreed that biographical material is 
especially well suited to accomplish this aim 
in the early high school period. The course 
should deepen the sense of duty and responsi- 
bility for right individual conduct and develop 
habits and attitudes of practical service. 

76 



CORRELATION 

"While the central aim of the course is to 
present vividly ideals of life through the study 
of concrete examples of right living, with all 
that they can furnish of inspiration, and to 
illustrate in the concrete the consequences of 
evil as it works out in the lives of actual men 
and women, nevertheless the current of history 
and the background of geographical fact are 
not to be ignored. The details of history and 
geography, which are necessary to an under- 
standing of conditions that affect the lives of 
individuals and to give the tang of reality to 
the biographical facts, are not the main things 
to be emphasized in the course, but at the same 
time the good teacher will try to carry on his- 
torical and geographical lines of work con- 
tinuously in intimate correlation with the more 
fundamental studies of human nature. 

"The aim of this course will not be most 
fully realized by homiletical treatment of the 
subject matter nor by the study of critical ques- 
tions, but rather by the vivid presentation of 
the lives of the men and women discussed, the 
reconstruction of the situations which con- 
fronted them in as concrete terms as possible, 
and the bringing home to the pupil the truth 
or particular lesson to be learned through the 
inevitable connection which he sees and feels 
for himself between conditions and conse- 
quences in the life and conduct of individuals. 
Make the students of these lessons feel that 
they are dealing with real men and real women 

77 



RELIGIOUS EDUCATION 

struggling with real problems and that the 
ideals and attitudes that dominated their lives 
had something very definite to do with their 
successes and their failures. Do not be afraid 
to use extra-Biblical material for purposes of 
comparison and emphasis of the reality of the 
principles of conduct involved." 

At the close of this course the following 
examination was given. It seems clear that 
content was not sacrificed in the interest of 
development, but that development was 
secured by the proper use of content. 

1. Name in order, and classify in groups, 
the books of the Old Testament. 

2. State the main divisions of Hebrew his- 
tory, and name a man prominent in each 
period. 

3. Of what interest to us of today is a 
knowledge of the history of the Hebrew 
people? 

4. In what part of the world was Hebrew 
history located? What ancient people occu- 
pied that region? What modern countries 
occupy it? 

5. Why is Abraham called "the Pioneer"? 
From which of Noah's sons was he descended? 
Where was his early home? What journey 
did he undertake? Why? Give your estimate 
of his character. 

6. Who was Isaac? Esau? Jacob? 

78 



CORRELATION 

Joseph? How many sons had Jacob? Why 
did they go into Egypt to live ? 

7. Who was Moses? Tell of his infancy, 
— his life as a prince, — a tragedy that caused 
exile, — the three great periods in his life. 

8. Tell briefly the story of Ruth and 
Naomi. 

9. Who was Samuel? Saul? David? 
Solomon? 

10. What caused the division into the two 
kingdoms, Israel and Judah? Who was the 
first king in each and what cities were their 
capitals ? 

11., Name four prophets whom we have 
studied. What was a prophet? What great 
service was rendered by the prophets of Israel 
and Judah? 

12. When and by whom were the "ten 
tribes" of Israel conquered? the people of 
Judah? 

13. How long were the people of Judah 
in captivity? Where? What had Cyrus to do 
with their return to Jerusalem? Ezra? 
Nehemiah? 

14. What was the great work of Judas, 
"the Jewish Conqueror''? What was the 
great mission and message of John, "the last 
prophet of the old dispensation"? 

15. What are some of the great lessons to 
be learned from a study of Hebrew history? 
What benefit have you derived from the 
study? 

79 



RELIGIOUS EDUCATION 

The standards adopted by the Joint Com- 
mittee are as follows: 

(1) For Teachers: The teachers of High 
School Bible Study classes shalL conform to 
the recognized standard, namely: "The mini- 
mum scholastic attainment of High School 
teachers shall be equivalent to graduation from 
a college belonging to the North Central As- 
sociation of Colleges and Secondary Schools, 
including special training in the subjects they 
teach/ 9 This last clause has made it hard to 
find teachers for high school classes. Very few 
college graduates — even from church colleges 
— have had special training in Biblical sub- 
jects. 

(2) For Pupils: Pupils must be eligible to 
membership in an accredited high school, and 
must conform to all high school requirements 
concerning attendance, deportment, general 
attitude and character of work done. 

(3) For Sunday Schools. Church schools 
must provide the class with a separate room, 
freedom from interruption for at least forty- 
five minutes, desk or table room sufficient for 
each pupil to work conveniently, a blackboard, 
maps of the ancient world, Palestine and the 
Roman Empire at the time of Christ, a Bible 
Dictionary, and such reference works as those 
suggested by the Joint Committee on Bible 
Study and recommended by the church au- 
thorities. A studious atmosphere must be 
maintained throughout the forty-five minutes. 

(4) For Credit (a) The unit of credit 

80 



CORRELATION 

shall be that prescribed in the standards of the 
North Central Association, to wit: forty reci- 
tations of forty-five minutes each in the clear, 
each year for a period of four years. There 
shall be a minimum of one hour of study on 
each assigned lesson, (b) In estimating the 
work done by the pupil the recitations and 
either notebook or thesis work, at the discre- 
tion of the teacher, shall count one-half, and 
the examination or thesis required by the State 
Examiner (appointed by the State Sunday 
School Association) shall count one-half. The 
passing mark shall be the same as in the local 
high school, (c) Credit of not to exceed one- 
fourth unit for each year's work will be 
granted for Bible study courses. This is twice 
the amount of credit granted by the North 
Dakota Plan. 

(5) For State Examinations: (a) The 
Committees on Bible Study for High 
Schools from the State Teachers' Asso- 
ciation and the State Sunday School Associa- 
tion shall constitute the State Committee of 
Examiners. 

This committee shall have general charge of 
all Bible study work done for academic credit 
in the Sunday schools and churches of the 
state; prescribe all necessary rules relating to 
study, recitation, notebooks, theses, and writ- 
ten examinations; prepare questions (if found 
helpful) for the use of teachers in the exam- 
inations; and grade all papers, appointing 
such help as may be needed. 

81 



RELIGIOUS EDUCATION 

Each paper or notebook submitted for 
credit shall be accompanied by a fee of twenty- 
five cents paid by the corresponding Sunday 
school, and by a written endorsement of the 
writer from the teacher in charge, or from the 
superintendent or pastor. All papers, note- 
books and teachers' endorsements shall be sub- 
mitted anonymously to the examiners ; that is, 
the names, addresses and church connections 
of the writers must either be erased or effec- 
tively covered, each paper being then known 
by number only. 

(b) In any case of uncertainty or dissatis- 
faction, appeal may be taken to the Com- 
mittee of Examiners who shall decide any 
question at issue according to the customary 
requirements of the local High School. 

The enrolment in these courses in 1914-15 
was 615. There were classes in Boulder, 
Brush, Denver, Grand Junction, Greeley, 
Fort Morgan, Longmount, Montrose and 
Pueblo. The plan is satisfactory to all fac- 
tions. It is having a very wholesome effect 
upon the educational methods of the church 
schools of the state. 

References: 

Osborn, L. D., The "Colorado Plan" of Bible study, 
Religious Education, 11 : 2, pp. 124-128, April, 1916. High 
School Credit for Bible Study, Biblical World, 4 : 345-46, 
May, 1913. Philips, W. A., Teacher's Handbook of the 
Colorado Plan of Bible Study for Colleges and High Schools, 
Colorado State Sunday School Association, 312 17th Street, 
Denver, Colo. Syllabus of Study, for Bible Study Courses, 
Colorado Sunday School Association, Denver. Ensign, F. C, 

82 



CORRELATION 

Religious Education and the Public School System, Religious 
Education, 10 : 6, pp. 549-558, December, 1915. Crafts, W. 
F., The Bible in Schools Plans, pp. 33-38. 

b. The Topeka, Kansas, Plan. The 
State Teachers' Association of Kansas has 
appointed a committee to prepare plans for 
academic recognition of Bible study courses 
taken outside of school hours. Anticipating 
the adoption of a state-wide plan, the city of 
Topeka has put into operation a city plan 
modelled after the Colorado plan. Instead of 
a Joint Committee of the Colorado type 
Topeka recognizes the City Board of Re- 
ligious Education organized to conduct a com- 
munity school for the training of religious 
leaders. In reality the City Board. of Educa- 
tion recognizes the City Board of Religious 
Education as a body competent to standardize 
religious education in the city. This is the first 
example of the cooperation of community 
training schools with city high schools. This 
should be suggestive to the more than sixty 
other cities having such community training 
schools. The Topeka plan is set forth in the 
following quotation from a circular issued to 
the Topeka high school students. 

"Credit toward graduation from high school 
will be allowed for Bible study under the 
following conditions: 

1. The work offered for credit must have 
been taken either in the Bible study course 

83 



RELIGIOUS EDUCATION 

offered by the Topeka Training School for 
Sunday School Workers, or with an approved 
teacher working in some Sunday school, or 
in the Young Women's Christian Associa- 
tion, or the Young Men's Christian 
Association. Work successfully carried on 
in either of the courses announced upon 
pages 15 and 16 of the catalogue for 
1914-1915 of the Topeka Training School 
for Sunday School Workers may be 
offered for credit. Other alternate equiva- 
lent courses, if such are proposed, will 
be considered, but thus far only those an- 
nounced in the Training School catalogue have 
been suggested. 

The Executive Committee of the Topeka 
Training School for Sunday School Workers 
will pass upon the qualifications of teachers 
who may be assigned to teach Bible study 
courses which are intended to qualify high 
school students to offer the same for credit. 
The teachers of these Bible study classes shall 
conform approximately to the recognized 
standard for high school teachers, namely: 
Minimum scholastic attainment of high school 
teachers shall be equivalent to graduation from 
a college belonging to the North Central 
Association of Colleges and Secondary 
Schools. 

2. Only pupils eligible to membership in 
the high school should be enrolled in these 
Bible study classes. Such pupils should con- 
form to the high-school standards concerning 

84 



CORRELATION 

attendance, deportment, general attitude and 
character of work done. Any high-school stu- 
dent wishing to offer Bible Study work, which 
he has done for credit, toward graduation shall 
file a certificate (blanks will be provided for 
this purpose and may be secured of the high 
school principal) signed by the teacher with 
whom he has done this work, indicating the 
number and length of the lessons taken and 
the amount of time required in the prepara- 
tion of each lesson and such other information 
as may be asked. This statement shall also 
evidence the scope of the work covered in the 
time certified. This certificate shall be coun- 
tersigned by the superintendent of the Sunday 
school in which the instruction is given and 
also by the pastor of the church. 

3. Upon the basis of the work covered by 
those asking for credit, an examination will be 
arranged, the same to be conducted by a dis- 
interested, competent student of the Bible, by 
which to test the thoroughness of the student's 
mastery of the work offered for credit. Only 
those students will be admitted to the examina- 
tion whose signed credentials, notebooks and 
other evidences required are such as would en- 
title them to credit, provided the examination 
is successfully passed. It is estimated that the 
courses outlined in the catalogue referred to 
above would require a semester and a half of 
work in a high school, the classes meeting daily 
for a total of one hundred and thirty-five days. 
Such work in other subjects in high school 

85 



RELIGIOUS EDUCATION 

would entitle the student carrying it success- 
fully, to one and one-half credits toward grad- 
uation. This amount of credit will be given 
to students carrying these courses satisfacto- 
rily as specified. Since such classes will meet 
normally but once per week, three years will 
be required to complete this course in Bible 
study. Students carrying these courses should 
present their credentials for credit on Tuesday 
of the last week the high school is in session. 
Only those students who present evidence of 
sufficient work to entitle them to a half credit 
should ask for credit. No student whose rec- 
ord does not show that he has been in atten- 
dance upon at least forty class recitations need 
present any credentials for credit. 

4. The following standards should be ob- 
served by teachers giving this course in Bible 
study : — 

(1) A classroom where uninterrupted, 
thoughtful teaching may be expected must 
be provided. ( 2 ) The recitation hour must be 
forty to forty-five minutes in length. (3) 
The room should be properly lighted, heated 
and ventilated, and should be equipped with 
a blackboard. (4) The student should have 
access to the following reference books, or 
their equivalent. 

Hastings' One- Volume Bible Dictionary 
($5.00) ; Standard Bible Dictionary, pub- 
lished by Funk & Wagnalls; authors, Jaco- 
bus, Nourse and Zenos ($6.00) ; Young's 
Analytical Concordance ($5.00) ; History of 

86 



CORRELATION 

the Hebrews, by Frank K. Sanders ($1.25) ; 
Ottley's Short History of the Hebrew People 
($1.25); Holy Land in Geography, by 
MacCowan (50c). 

5. They should also have the use of Kent 
& Madsen's Historical Maps for Bible Classes, 
or the equivalent of the same. 

6. It is suggested that each student use 
the following 5 1-2-inch by 8-inch maps in his 
notebook work : 

Ancient World: Journeyings of Children 
of Israel; Canaan as Divided among Twelve 
Tribes; Kingdoms of Israel and Judah; Em- 
pire of David and Solomon; Journeyings of 
Jesus in the Holy Land; Journeyings of St. 
Paul; Jerusalem in the Time of the Gospels; 
Outline Map of Palestine. 

By resolution of the Board of Education of 
Topeka, high school students may receive not 
to exceed a total of three credits toward grad- 
uation for work done outside of the high 
school; not more than two credits may be in 
any one subject. Catholic students who have 
had religious instruction as a part of their daily 
lessons have heretofore been unable to receive 
credit for such work, even when coming from 
Catholic high schools. A year ago there were 
eight teachers conducting Bible courses in 
Topeka and over a hundred students enrolled 
therein. 

Reference: 

Wilson, H. B., Credits for Religious Work in Kansas, 
Religious Education, December, 1915. 

87 



RELIGIOUS EDUCATION 

3. By a Combination of Examinations 
and Control of Teaching Conditions. 

a. The Virginia Plan. The State Board 
of Education has issued a syllabus of Bible 
study prepared under its direction by seven 
men whose interests are both educational and 
religious, and who represent the Jewish, 
Roman Catholic and Protestant churches. 
This syllabus covers three courses, each de- 
signed to furnish enough material for ninety 
recitations of forty minutes each, or the equiv- 
alent of one-half unit credit. The courses are 
(1) Old Testament History; (2) Old Testa- 
ment Literature; and (3) New Testament 
History and Literature. Not more than one 
unit of credit in Bible study may be earned by 
one student. As in North Dakota, the exam- 
inations deal only with the historical, geo- 
graphical and literary material covered by the 
syllabus. Teachers are at liberty, of course, 
to bring out moral and spiritual applications 
if they so desire. 

Examinations are held in high school build- 
ings in connection with the regular examina- 
tions, but the answers to Bible study questions 
are sent to the State Board to be graded. Stu- 
dents taking examinations in Biblical subjects 
must present the high school principal a cer- 
tificate signed by the teacher and superin- 
tendent of the religious school certifying that 
the pupil had covered the work outlined in the 
syllabus, had completed ninety recitation 
hours, made the same weekly preparation for 

88 



CORRELATION 

the same as would be required for high school 
work, and was prepared for the examination. 

The plan makes no requirements as to 
teacher's preparation or the character of the 
text-books, equipment, reference books, etc. 
In the amount of credits which may be earned 
and in the attempt to secure a definite amount 
of regularly prepared and recited recitations, 
it is a slight advance over the North Dakota 
Plan. 

Refekence: 

Official Syllabus of Bible Study for High School Pupils, 
Extension Series of University of Virginia Record, Vol. II, 
No. 1, Charlottesville, Va. 

b. Plans of Individual Cities. 

(1) Austin, Texas. In 1914-15, two hun- 
dred high school students pursued Biblical 
courses for credit under teachers approved by 
the public school authorities. Only 16 of this 
number made passing credits. The only 
qualification required of the teachers was the 
possession of a first-grade certificate. This 
assured a minimum of academic and profes- 
sional preparation but no preparation in the 
field of religious education. The examinations 
were held up to high school standard, hence the 
large number of failures. Olathe, Kansas, 
abandoned a similar plan because churches 
were not equipped, teachers were not trained, 
and pupils would not study. 

(2) Webb City, Missouri. For several 
years, Webb City, Missouri, has offered two 



RELIGIOUS EDUCATION 

units of credit for work made outside of school 
under teachers approved by the City Board 
of Education. Private music teachers have 
taken advantage of this plan. The churches 
of the city agreed upon text-books, teachers 
and equipment for four courses, one for each 
year of the high school period. The school 
board approved and administers this plan. In 
character of work it is on the high academic 
plane of the Colorado Plan; in being so largely 
administered by the public schools it is like the 
North Dakota Plan. 

Reference: 

High School Course of Study of Webb City, Missouri, sent 
free by University of Chicago Press. 

c. The Iowa Plan. This plan became 
effective in November, 1916. In insisting on 
the teaching conditions required by the North 
Central Association of Colleges and Secon- 
dary Schools, this plan is like the Colorado 
Plan; in the holding of examinations by the 
State Board of Education, it is like the North 
Dakota Plan; in placing all churches having 
high-school credit classes under the supervi- 
sion of the State high school inspector, it set a 
new record. The plan in detail is as follows: 

The President of the State Teachers' 
Association shall appoint a committee of 
three well known educators of this state who 
are recognized as proficient in Bible history 
or Bible literature, and one of whom is a 
teacher in a Roman Catholic College, Acad- 

90 



CORRELATION 

emy, or high school, and an adherent of the 
Roman Catholic faith. 

This committee shall be known as the Bible 
Study Committee of the State Teachers' As- 
sociation ; it shall serve for one year and mem- 
bers shall be eligible for reappointment. 
Necessary expenses for not more than two 
meetings annually shall be paid from the 
treasury of the Association. From the same 
source shall be paid the cost of printing and 
circulating such syllabi, outlines, and lists of 
examination questions as may be authorized 
by the Association. The committee shall re- 
port annually to the Educational Council or 
to such other body of the State Teachers' 
Association as the Association shall designate. 
It shall represent the Association in such ac- 
tivities in connection with Bible study as the 
Association shall see fit to develop, and it shall 
make such suggestions and recommendations 
as it shall deem expedient as the work pro- 
ceeds. 

This committee shall draw up syllabi for 
not to exceed four half -unit courses in Bible 
history and literature, basing such syllabi 
upon outlines already offered in other states 
for credit courses in Bible study and found 
generally acceptable by the various religious 
organizations. After courses thus outlined 
have been approved as courses of standard 
secondary grade by the Board on Secondary 
School Relations of the Iowa State Board of 
Education, they shall be offered to the secon- 

91 



RELIGIOUS EDUCATION 

dary schools, Bible schools and churches of the 
State according to the following plan: 

(1) Any regularly organized secondary 
school desiring to follow the syllabi in giving 
regular courses in Bible study may do so, 
granting credit in the usual way. 

(2) It is recommended that accredited sec- 
ondary schools grant credit not to exceed two 
units in amount for Bible study based upon 
these syllabi, when accomplished by their regu- 
lar students in courses outside the secondary 
school, provided the Sunday school, church, or 
other organization desiring to offer such 
courses for credit shall meet the standards de- 
manded of accredited schools by the Iowa 
State Board of Education in regard to quali- 
fications of teachers, library equipment for 
this subject, length of recitation periods and 
definition of a unit. It is recommended that 
no credit be granted for work done in this way 
unless the conditions under which such work 
is carried forward have been approved by an 
Inspector of the Iowa State Board of Edu- 
cation. 

(3) It is further recommended that credit 
not to exceed a total of two units and not to 
exceed one-half unit for any one student in 
any one year, be granted for work not done 
under conditions approved as specified in (2), 
provided the applicant for credit, a regular 
student in the secondary school in which credit 
is sought, gives evidence by examination as 

. 92 



CORRELATION 

hereinafter provided, of proficiency in the 
history and literature of the Bible. 

Not later than May first of each year, the 
committee on Bible study of the Iowa State 
Teachers' Association shall submit to the In- 
spector of Schools of the Iowa State Board 
of Education, lists of examination questions 
covering the half -unit courses which may be 
in use in the state in that year. If any accred- 
ited secondary school desires to give its stu- 
dents opportunity to receive credit for work in 
Bible study not done under conditions ap- 
proved as provided in (2), it may apply to 
the Inspector of the State Board of Education 
for the proper lists of examination ques- 
tions and may conduct examinations for 
credit in Bible study on the day set by the 
Inspector of the uniform college entrance 
examination of graduates of unaccredited 
schools, and under the conditions fixed for 
such examination. But the papers shall be 
read under the direction of the principal of 
the school in which credit is sought and credit 
granted or withheld as the results of the 
examination may warrant. 

Reference: 

Report of Committee on School Credit for Bible Study, Iowa 
State Teachers' Association, State House, Des Moines, Iowa. 

c. In Elementary Schools. 

(1) Birmingham, Alabama. Credit for 
work done in church schools or Bible classes 
is granted in the elementary grades of the 

93 



RELIGIOUS EDUCATION 

public schools. No examinations are required. 
All that is asked of the religious teacher is a 
certificate of attendance, diligence, faithful- 
ness and development. This credit is evalu- 
ated in terms of one per cent, and added to the 
pupil's general average standing in his regular 
school subjects. 

It will be noted that the credit granted by 
the Birmingham Plan is supplementary credit 
and that it cannot be used by a student who 
is not doing passing work in the public school. 

The North Dakota, Colorado and Gary 
Plans were being discussed in Birmingham. 
In order to prevent further agitation which 
would involve the schools in partisan contro- 
versies the city superintendent proposed 
the following plan which was endorsed 
by the Board of Education and approved by 
the clergy of all faiths: 

"Believing that all educational agencies 
which seek the development of our youth, and 
the betterment of community life, should work 
in cooperation, and that encouragement and 
recognition should be given by our public 
schools to the efforts of Sunday schools and 
other institutions which give religious instruc- 
tion to our youth, and believing further that 
such religious instruction can be correlated 
with the work of the public schools in entire 
harmony with the principles of religious lib- 
erty, the Board of Education of Birmingham 
approves and authorizes the following plan for 

94 



CORRELATION 

the granting of school credits for Bible study 
and religious instruction outside of school. 

"Any pupil in the Public Schools of Bir- 
mingham, who, as a member of an organized 
Sunday school or Bible study class, shall pur- 
sue courses in the study of the Bible, Funda- 
mentals of Religious Doctrine and Practice, 
or the History of the World's Religious and 
Moral Progress, under approved and qualified 
teachers, shall be entitled to receive a supple- 
mentary credit in his school record, upon the 
following conditions : 

I, Any pupil making application for such 
credit, shall, on the third Tuesday in January, 
and on the fourth Tuesday in May, present 
to the principal of the school in which he is 
registered, a certificate, signed by the teacher 
of his Sunday-school class, and countersigned 
by the Superintendent of the Sunday school, 
attesting the following facts : 

1. That the pupil has attended not less than 

fifteen of the eighteen class periods de- 
voted to Sunday-school work, immedi- 
ately preceding the third Tuesday in 
January or the fourth Tuesday in May. 

2. That the pupil has been diligent and faith- 

ful in the preparation of the work as- 
signed, that his progress in study and 
deportment has been satisfactory, and 
that he is accordingly recommended for 
supplementary credit in his school 
record. 

95 



RELIGIOUS EDUCATION 

II. Upon the receipt of such certificate 
properly attested, the principal of the school 
in which the pupil is registered may approve 
the certificate, and direct the class teacher to 
make due record of his supplementary credit, 
provided: 

1. That the pupil, if in the High School, 

shall not, through absence from school 
or lack of application in study, fall be- 
low sixty per cent in the topic of Eng- 
lish for the semester, or, if in the Ele- 
mentary School, below an average 
standing of sixty per cent in all the 
regular studies of his class for the 
semester. 

2. That the pupil's character and deport- 

ment shall be deemed by the principal 
of the school worthy and exemplary. 

III. In accordance with the foregoing, 
pupils may be entitled to school credits as 
follows : 

1. A High School student may receive a sup- 

plementary credit for each semester in 
the topic of English amounting to five 
per cent of his total rating in that topic 
for the semester. 

2. Any pupil in the Elementary Schools may 

receive a supplementary credit of one 
point, which shall be added to his gen- 
eral average standing in all his regular 
school studies for the semester. 
96 



CORRELATION 

IV. Explanation. 

1. The unit of Supplementary Credit for 

Bible study and religious instruction 
shall be thirty-six periods, divided into 
two semesters of eighteen periods each. 

2. The certificate presented to the principal 

on the third Tuesday of January and 
the fourth Tuesday of May shall in- 
clude the eighteen class periods next 
preceding those dates, respectively. 

3. A class period for High School credit 

should consist of not less than forty- 
five minutes, and for Elementary 
School credit, of not less than thirty 
minutes. In all cases a minimum of 
one hour of preparation should be 
required. 

4. Certificate forms for Supplementary 

School credits may be obtained by any 
Sunday-school superintendent or secre- 
tary, upon application, at the office of 
the superintendent of public schools." 

City superintendent, J. H. Phillips, writing 
under date of June 19, 1917, says that the 
plan is working out helpfully to both church 
schools and the public schools. "So far," he 
says, "we have been more interested in raising 
the standards of our Sunday schools than in 
protecting our academic standards." The Bir- 
mingham plan is clearly a conscious attempt 
to use the public schools as an agency for stim- 

97 



RELIGIOUS EDUCATION 

ulating the work of the church schools of the 
city. 

Reference: 

Newfield, Morris, The Birmingham Plan. In 1916 Y ear- 
Book Central Conference American Rabbis, pp. 477-479. 

{2) The Oklahoma Plan. This plan, 
adopted by the State Sunday School Asso- 
ciation in March, 1916, provides for academic 
credit as follows : a five per cent advance upon 
the average grade for the year made by a pupil 
in any grade of the public school from the 
first to the eighth inclusive, shall be given upon 
receipt of a statement from a church-school 
superintendent certifying to the following 
conditions: 

1. Regular attendance upon a church 
school. 

2. Reasonable diligence in preparation of 
lessons, as evidenced by promptness in recita- 
tion in the class. 

3. A manifestation of the proper attitude 
towards the work of the church school. 

4. That the teacher be qualified to do 
acceptable work as a class instructor. 

This credit is justified on the ground that 
the mental discipline and the accumulation of 
knowledge represented by this amount of 
work, when the relative value of subject mat- 
ter is considered, is worthy of a five per cent 
increase in the average grade of the pupil. 

Reference : 

Briles, C. W., The Oklahoma Plan of Bible Study Credits, 
Religious Education, 11:3, pp. 285-7, June, 1916. 

98 



CORRELATION 

Observations on High School Credit Plans: 

(1) Legality. All the plans discussed above 
seem to be clearly within the laws of most 
states. No public funds or property are used 
to teach religion. No public-school teacher 
uses school time for religious instruction. In 
all the plans there is an honest attempt to 
treat all religious bodies exactly alike. The 
attorney general of Washington has ruled 
that the North Dakota Plan is not legal in 
that state. {Religious Education, December, 
1916.) 

(2) Amount of Credit Allowed. The total 
credits allowed one pupil out of 16 units 
required for graduation in the various plans 
is as follows: 

North Dakota, one-half; Indiana, one-half; 
Virginia, one; Topeka, three- fourths; Colo- 
rado, one; Iowa, one; Webb City, one. 

It seems clear that all these plans have had 
in mind the time schedule of the present-day 
Sunday school with the possibility of standard- 
izing the one lesson a week in the Sunday 
program. 

(3) Gradation. The Colorado and Webb 
City plans are the only ones that frankly 
grade the subject matter to meet the growing 
needs of high school pupils. The rest logically 
organize a quantity of subject matter for rapid 
mental assimilation. 

(4) Effect on Sunday Curriculum. The 
North Dakota Plan and kindred plans tend 
to operate against the use of the closely 

99 



RELIGIOUS EDUCATION 

graded lessons by high school pupils. High 
school pupils taking the syllabus course for 
high school credit miss the development which 
the graded curriculum provides. Church 
school workers in all states where types of the 
North Dakota plan have been introduced have 
reported this result. The Colorado plan is in 
complete harmony with the completely graded 
curriculum of the church school. 

(5) Standards of Measurements, The high 
school has not yet learned to measure its units 
in terms of the psychic factors involved in the 
learning process. The leaders in this field are 
searching for a new set of measurements, but 
the rank and file of the high school teachers 
are content to measure their work in terms of 
quantity rather than quality. In all the plans 
studied above the church school is asked to con- 
form to credit units that are at best measures 
of quantity, and that involve only the acquisi- 
tion of ideas. In most cases the sole test of 
the religious teacher's work is the written ex- 
amination ; the teaching is done by one person, 
the examination is given by another, and 
the papers are marked by a third person. 
At best only one aspect of the learning process 
can be tested by a written examination. It 
is to be regretted that the public school and the 
church school come together at the point of 
the public school's weakness, — an inadequate 
unit of credit and a discredited method of 
examination. No reputable high school con- 
ditions the promotion of its own pupils solely 

100 



CORRELATION 

on the results of a single written examination 
and it must not resort to unpedagogical prac- 
tises when it extends credit to the pupils from 
the church school. 

The church school must go deeper into this 
problem than the public school has gone. It 
must insist that the public school create a 
satisfactory unit of measurement. But the 
church school must contribute something to 
the theory of standards. The public school 
has given us the psychology of habit, and the 
psychology of ideas and attitudes, but it has 
not learned to measure these processes as a 
basis of standardizing the work of the high 
school. The church school must use the psy- 
chology of habit and the psychology of ideas, 
but it must also use the psychology of emo- 
tion. It must deal in those controls of 
conduct that depend on prejudice, sentiment 
and ideals, and it must learn how to measure 
these processes. To measure the educative 
process in terms of the psychic elements in- 
volved, to evaluate the methods and the mate- 
rial of education in terms of growth and 
development, is a field almost untouched. Into 
this field the religious educator must go — this 
means laboratory work of the most skilful 
kind, and it will take years of hard work before 
there will be much to show for the toil, but 
there is no other way to settle the matter of 
standards. Meanwhile, let the public-school 
teacher betake himself to his laboratory and 
see if he cannot meet the religious educator 

101 



RELIGIOUS EDUCATION 

with some standards of measurement that deal 
with qualities of life rather than quantities of 
teaching matter. 

References on Units of Credit. 

Johnson, F. W., Varying Credit Based on Quality of Work. 
In Educational Review, 53 : 1, pp. 45-55, January, 1917. 

" In October, 1909, the National Conference Com- 
mittee on Standards of Colleges and Secondary Schools 
formulated and adopted the following definition of a 
unit: ' A unit represents a year's study in any subject 
in a secondary school, consisting approximately of a 
quarter of a full year's work.' This definition is now 
regularly employed by the College Entrance Examining 
Board, the Carnegie Foundation for the Advancement 
of Teaching, and many other educational organizations. 
In the standards of accrediting secondary schools of the 
North Central Association a unit course of study in a 
secondary school is defined as ' a course covering an 
academic j r ear that shall include in the aggregate not less 
than the equivalent of one hundred and twenty sixty- 
minute hours of class-room work, two hours of manual 
training or laboratory work being equivalent to one 
hour of class-room . work.' The Association makes the 
explicit recommendation that more than twenty periods 
per week for a pupil should be discouraged " (p. 44). 
The article points out the evidence of dissatisfaction 
with units defined in terms of time and pleads for a sys- 
tem of credits which will recognize quality rather than 
quantity of work. 

Reudiger, W. C, Is Credit for Quality Sound? In The School 
Review, Vol. XXIII, pp. 450-454. Distinguishes between 
the students' grasp upon knowledge (qualitative) and the 
knowledge itself (quantitative). Elliff, J. D., High School 
Credit for Bible Study in Sunday Schools, in Missouri School 
Journal, January, 1915. The author of this article is pro- 
fessor of High School Administration in the University of 
Missouri. In defending a modification of the Colorado Plan 

102 



CORRELATION 

for adoption in Missouri, he says: "High School credit for 
outside work should meet the following tests: 

(1) It must be shown to have a very definite educa- 
tional value. (2) It must be such work as cannot be done 
in the school. (3) It must not interfere in any way with 
the regular work of the student or the school. (4) It 
must be under school supervision. (5) It must be with- 
out expense to the school. (6) The maximum credit for 
all outside work in a school requiring 16 units for gradua- 
tion should be one unit and this should be an elective." 

Strayer, Geo. D., Some Problems in City School Adminis- 
tration (The Butte Survey), pp. 101-118. On page 115 atten- 
tion is called to the bad effect of tests by written examinations 
on logical thinking and literary appreciation. The same argu- 
ments would apply to religious education. Squires, Vernon 
P., Credit for Religion, Religious Education, December, 1916, 
pp. 512-17. Hollister, H. A., Educational Aspects of School 
Credit for Extra-mural Bible Study, Religious Education, 
December, 1916, pp. 518-25. Hollister, H. A., Cooperation 
in the Standardization of Secondary schools, in School and 
Home Education, 36 : 4, pp. 92-95, December, 1916. Bailey, 
W. A., Administration of Quantitative and Qualitative 
Credits for High School Work. In The School Review, 25 : 5, 
pp. 305-321, May, 1917. Meriam, J. L., Measuring School 
Work in Terms of Life Out of School. In School and Society, 
5 : 117, pp. 339-342. Judd, C. H., Standardized Units of 
Achievement of Pupils. In Journal of National Education 
Association, 1 : 9, pp. 949-952, May, 1917. Judd, C. H., The 
Qualitative Definition of High School Units. In School and 
Society, 3 : 71, pp. 649-658, May 6, 1916. A plea for a stan- 
dard which will take account of the psychic factors involved 
in the learning process. The Definition of Units. 1916 Pro- 
ceedings of the North Central Association of Colleges and Sec- 
ondary Schools, pp. 192-198. 

References on Objective Measurements of 

School Work. 

There is a rapidly growing literature on 
objective measurements of public school sub-. 

103 



RELIGIOUS EDUCATION 

jects such as composition, arithmetic, writing 
and drawing, but little has been done towards 
applying objective measurements to school 
work involving appreciation and the more 
subjective aspects of mental life. The follow- 
ing references will introduce the reader to the 
literature of this subject. 

(a) General Treatments. 

Strayer, Geo. D., and Thorndike, E. L., Educational Ad- 
ministration, 1914, Macmillan, New York, pp. 207-255. 
Judd, C. H., Measuring the Work of the Public Schools, 1916, 
Survey Committee of Cleveland Foundation, Cleveland, 
Ohio. Strayer, Geo. D., and Norsworthy, Naomi, How to 
Teach, Macmillan, New York, pp. 234-294. Starch, Daniel, 
Educational Measurements, 1916, Macmillan, New York. 
Chapman, J. C, and Rush, G. P., The Scientific Measure- 
ments of Class Room Products, 1917, Silver, Burdett & Co., 
Boston. This is perhaps the simplest introductory treatment 
of the subject. Cubberley, E. P., School Organization and 
Administration (The Salt Lake City Survey), 1916, World 
Book Co., Yonkers, N. Y., pp. 130-229. 

(6) Scales. 

Courtis, S. A., A Manual of Instructions for Giving and 
Scoring the Courtis Standard Tests. C. A. Courtis, 82 Eliot 
St., Detroit, Mich. Includes tests for arithmetic, handwrit- 
ing and reading. Thorndike, E. L., Handwriting, Teachers 
College Record, 11:2, 1910, Teachers College, New York 
City. Ayers, L. P., A Scale for Measuring the Quality of 
Handwriting of School Children, Russell Sage Foundation, 
New York City. Thorndike, E. L., The Measurement of 
Ability in Reading. Teachers College Record, 15 : 4, 1914, 
Teachers College, New York City. Starch, Daniel, Measure- 
ment of Efficiency in Reading, Journal of Educational Psychol- 
ogy, January, 1915. Buckingham, B. R., Spelling Ability: 
Its Measurement and Distribution, Teachers College, New 
York City. Ayers, L. P., A Measuring Scale for Ability in 

104 



CORRELATION 

Spelling, Russell Sage Foundation, New York City. Starch, 
Daniel, The Measurement of Efficiency in Spelling, Journal of 
Educational Psychology, March, 1915. Hillegas, M. B., A 
Scale for the Measurement of Quality in English Composition 
by Young People, Teachers College Record, 13 : 4, 1912, 
Teachers College, New York City. Ballou, F. W., Scales for 
the Measurement of English Composition, Harvard University 
Press, Cambridge, Mass. Traube, M. R., Completion Test 
Language Scales, Teachers College, New York City. Thorn- 
dike, E. L., The Measurement of Achievement in Drawing, 
Teachers College Record, 14 : 5, 1913, Teachers College, 
New York City. Woody, C, Measurements of Some Achieve- 
ments in Arithmetic, Teachers College, New York City. 
Rugg, H. 0., A Scale for Measuring Free-Hand Lettering, 
Journal of Educational Psychology, 6 : 25-42, 1915. May, 
Mark A., An Experimental Study in Values, unpublished 
thesis in Library of Religious Education, Union Theological 
Seminary. An attempt to find an objective standard for 
measuring religious values. 

(c) Critical Discussions. 

Meriam, J. L., The Control of Educational Progress 
Through Educational Experimentation, in School and Society, 
5 : 126, pp. 601-606. Wright, F. W., The Value of Standard 
Scales in Determining Efficiency of Pupils. In Pennsylvania 
School Journal, 65 : 8, pp. 343-347, February, 1917 (favorable 
statement) . Kayf etz, Isidore, A Critical Study of the Harvard 
Newton Composition Scales. In The Pedagogical Seminary, 
23 : 3, pp. 325-348, September, 1916. Sums up current argu- 
ments against objective measurements. Cross, Allen, Weigh- 
ing the Scales. In English Journal, 6 : 3, pp. 183-191, March, 
1917. A simple exposition of the use of scales in various 
phases of English teaching. Ward, C. W., The Scale Illusion. 
In The English Journal, 6 : 4, pp. 221-230, April, 1917. 
Opposes Hillegas scale. 

References on Measuring Intelligence. 

Thorndike, E. L., An Introduction to the Theory of Mental 
and Social Measurements, 1913, Teachers College, New York 

105 



RELIGIOUS EDUCATION 

City. Whipple, Guy M., Manual of Mental and Physical 
Tests, 2 vols., 1914, Warwick and York, Baltimore. Yerkes, 
R. M., Bridges, J. W., Hardwick, Rose S., A Point Scale for 
Measuring Mental Ability, 1915, Warwick and York, Balti- 
more. Terman, L. M., The Measurement of Intelligence, 1916, 
Houghton Mifflin Co., Boston. The best introductory book 
in this field. Binet, Alfred, and Simon, Th., A Method of 
Measuring the Intelligence of Young Children. Third edition, 
1915, Chicago Medical Book Co. Stern, William, The Psy- 
chological Methods of Testing Intelligence, 1914, Warwick and 
York, Baltimore. Hollingsworth, H. L., Vocational Psy- 
chology, 1917, D. Appleton & Co., New York. Invaluable to 
students of vocational guidance. Pyle, W. H., A Manual for 
the Mental and Physical Examination of School Children. Ex- 
tension Series Bulletin, No. 21, University of Missouri, 
Columbia, Mo. 

(6) The Question of Public School Super- 
vision. If the teaching of the Bible as litera- 
ture or as history in state schools tends to 
secularize it, will the teaching of the Bible in 
church schools for the purpose of preparing 
students to pass an examination set by teachers 
in the state schools tend also to secularize it? 
Dr. W. E. Gardner in Church Ideals in Edu- 
cation, pp. 231-2, raises two very pertinent 
questions : "1. Does not the giving of credit by 
the school tend to control the content of re- 
ligious education within certain narrow limits 
(as for instance the historical and literary fea- 
tures of the Bible), and thus seriously cramp 
its outlook? 2. Is not the involving of re- 
ligious education with any sort of credit from 
an outside institution a dangerous mixture of 
motives?" 

These questions must be answered in the 
106 



CORRELATION 

affirmative. But can we not have a recognition 
of the academic values of the church school 
without mixing motives, limiting scope of sub- 
ject matter or secularizing our curriculum? It 
seems to the writer that the Colorado Plan sug- 
gests the way out. By creating a system of 
church schools, standardizing methods and 
courses so that they are all worthy of credit, 
and organizing a State Board of Religious 
Education similar to the State Board of Edu- 
cation, there will be little difficulty in arrang- 
ing for an exchange of grades between the two 
systems. Just now the church school is very 
much in need of academic ideals which she 
can get from the public schools but the church 
school must develop its own system and treat 
with the public schools on terms of absolute 
equality. 

In another chapter attention will be called 
to the fact that our public high schools are 
suffering from the influence of outside stand- 
ardization boards. Local high schools prepare 
students for college rather than for life be- 
cause the colleges fix the standards of college 
entrance. High schools throughout the coun- 
try are trying to escape from the intolerable 
bondage of college control. (See Mooney, 
W. B., The Relation of Secondary Schools to 
Higher Schools in the United States, in 
Pedagogical Seminary, 23:3, pp. 387-417, 
September, 1916.) Church schools should 
hesitate before forming an alliance with a 
system of standardization which has so many 

107 



RELIGIOUS EDUCATION 

clearly recognized faults. Church schools will 
do well to profit by the experience of the pub- 
lic schools and develop a system of supervision 
free from the abuses which attach to the public 
school system. 

It will also be pointed out that it is the 
church college and not the state college which 
should be consulted when it is desired to relate 
the work of the local church school to institu- 
tions of higher learning. (See Chapter V.) 

If the church school offers its academic 
credits to the colleges through the high schools 
the amount of such credit will be limited to 
one unit or two semester hours, which is the 
usual number of credits allowed for work done 
outside of the public school. If the church 
school offers its credits to the college direct it 
can claim a larger number of credits. Col- 
leges accept for entrance eight semester 
credits in foreign language; five, in mathe- 
matics ; eight, in English ; six, in history ; eight, 
in science; four, in music; two, in pedagogy; 
two, in elementary psychology, etc. The list 
includes domestic science, bookkeeping, short- 
hand, manual training and elementary agri- 
culture. 

Of the thirty-two semester hours, a definite 
number are required and others are free elec- 
tives. These free electives vary with different 
colleges. The following are typical of the 
most progressive institutions: 

Leland Stanford, Jr., University — prac- 
tically all courses elective. 

108 



CORRELATION 

Clark College and University — practically- 
all courses elective. 

University of Chicago — twelve semester 
hours. 

University of Iowa — six and one-half 
semester hours. 

Northwestern University — seven semester 
hours. 

University of Wisconsin — eight semester 
hours. 

University of Illinois — nine semester hours. 

University of Missouri — nine semester 
hours. 

University of North Dakota — eleven se- 
mester hours. 

University of Michigan— seven semester 
hours. 

Pennsylvania College — nine and one-half 
semester hours. 

University of Pittsburgh — nine semester 
hours. 

University of Vermont — nine semester 
hours. 

University of Florida — eight semester 
hours. 

Ohio State University — seven semester 
hours. 

DePauw University — six and one-half se- 
mester hours. 

In view of the large number of free elec- 
tives available and the common custom of 
allowing from six to eight semester hour 

109 



RELIGIOUS EDUCATION 

credits in such subjects as language, history 
and science it would seem that so essential a 
subject as religion should be granted from 
four to six hours out of the thirty-two possible 
entrance credits. If church colleges would 
frankly state the number of Biblical credits 
they would accept for entrance and become 
active in encouraging local church schools in 
doing a grade of work worthy of credit there 
would be little need of asking the public 
schools to evaluate Biblical credits or to try 
to standardize any form of religious teaching. 
If a student could enter a church college 
with twenty-two or twenty-four credits 
earned in the public high school and six or 
eight credits earned in a local church school 
it would soon be possible for the local public 
school to accept the six or eight credits from 
the local church school towards public school 
graduation just as they would accept credits 
from another public school. The recognition 
of Biblical courses in local churches by church 
colleges would standardize these courses and 
quickly solve the problem of the free exchange 
of credits between the high schools and local 
church schools, and make it possible for the 
rank and file of the high school students to 
carry credit courses in week day and Sunday 
sessions of the church school without adding 
to the present study schedules of the students. 
One has but to read the Religious Education 
Association Committee's report on the rela- 
tion of Bible study in secondary schools and 

110 



CORRELATION 

colleges to be convinced that church colleges 
have not been interested in the standardizing 
of Biblical courses in the preparatory schools. 
The Committee meekly asks the church col- 
leges to put the Bible on a level with domestic 
science, manual training, shorthand and book- 
keeping and #rant it one unit, or two semester 
hours of credit for one year. The Committee 
is too modest. It should ask, not for what it 
thinks an unfriendly institution might grant, 
but for the amount of credit which Bible study 
rightly deserves. (See Final Report of the 
Committee on the Relation of Bible Study in 
Secondary Schools and Colleges, in Religious 
Education, 12:2, pp. 136-139, April, 1917.) 
If the church wants academic credit for sec- 
ondary work in religion let it go to the church 
college for it instead of the public high school. 

(7) The Time Schedule. A place must be 
made in the daily program of the child for 
religious instruction. The public school 
child's day is already over full. Teachers 
of subjects having their eye on college en- 
trance requirements are already adding from 
three to five hours of home study to the 
child's school day. To ask the child to add 
another subject requiring home preparation 
of lessons will bring protest from the child and 
his parents. 

The present public school practice of assign- 
ing home work to students has recently been 
surveyed by Leonard V. Koos, of the Uni- 
versity of Washington. In the light of the 

111 



RELIGIOUS EDUCATION 

present facts he proposes the following as a 
tentative standard for the guidance of future 
practice : 

"The assignments of extra classroom work 
in each of the several study-subjects should 
be so adjusted that for the average student 
during his first high school year it will re- 
quire for preparation the equivalent of the 
usual forty or forty-five minute recitation 
period or slightly more, but it should not 
generally reach or exceed during the first year 
a full hour. Appropriate to the increasing 
maturity and capacity of the student, by the 
time he reaches the fourth year of the tradi- 
tional high school, this amount of extra class- 
room preparation should be increased by an 
approximate fifty per cent, thus making the 
preparation in the last year range between 
sixty and ninety minutes, but not often touch- 
ing or exceeding the maximum. As the most 
common lengths of class period in high schools 
are forty and forty-five minutes, conforming 
to this tentative standard will mean an average 
total daily time investment of from eighty to 
one hundred minutes per subject in the first 
year of the high school up to one hundred to 
a maximum of one hundred and thirty-five 
minutes in the last year." (See Koos, L. V., 
Administering the Time Factor in the High 
School. In Educational Administration and 
Supervision, 3:3, pp. 150-158, March, 1917.) 

Carrying the minimum of four subjects with 
such a schedule as this, the child would need 

112 



CORRELATION 

all his additional time for recreation and 
physical exercise. There would be scant time 
for music, art and religion. The time has 
come to insist: (1) that the community and 
not the college shall determine the amount of 
the child's time which the high school can com- 
mand — and the church should be an active 
factor in the community; (2) that every child 
must be given an opportunity for religious in- 
struction without being overburdened physi- 
cally or mentally and without suffering aca- 
demic disadvantage. If these conditions can 
be brought about by means of a satisfactory 
exchange of credits as indicated in the fore- 
going discussion, all well and good ; but if not, 
then the public high school must reduce the 
amount of its claims upon the child. It is well 
for the public school to recognize that it is not 
the only educational institution in the com- 
munity. The church schools are also com- 
munity schools. The community behind both 
systems of schools must be the final arbiter in 
adjusting the time schedule in such a manner 
as to safeguard the child's highest physical, 
mental and religious needs. 

3. Week Day Religious Schools 

No education is complete which ignores the 
religious element. The religious element can- 
not be furnished by our public school system. 
Utilize it and standardize it as you may, the 
Sunday session of the church school will not 
furnish an adequate religious education for 

113 



RELIGIOUS EDUCATION 

our people. These three propositions, if ac- 
cepted, force us to a fourth proposition, 
namely, the church must have a share of the 
week days for religious education. Two plans 
have been proposed as means of carrying this 
fourth proposition into effect, and the Maiden 
Council of Religious Education is developing 
a third plan. 

a. The Wenner Plan. 

This plan was proposed by Rev. George W. 
Wenner of New York City. It grew out of 
years of experience with his own week day par- 
ish school. The plan provides that the public 
schools be closed every Wednesday afternoon, 
leaving the children free for religious education 
at that time. Dr. Wenner insists that the Sun- 
day schools are inadequate, that it is not right to 
use more of the day of rest for school purpose, 
that the pastor's sermons cannot supplement 
the deficiencies of the present church school, 
and that the plan proposed by him has worked 
successfully in other countries. It is clear 
that this is an adaptation of the French system 
to American conditions. Note the following 
quotations: "That the French law regarding 
religious instruction was not anti-religious is 
evident from the fact that the law distinctly 
states that the schools shall be closed Sundays 
and Thursdays so that the children may, if 
their parents wish, receive religious instruction 
in churches. All the children of the parochial 
schools and a large part of those from the 

114 



CORRELATION 

common schools attend the Catholic Sunday 
and Thursday schools where at least for a part 
of the year they study the catechism. The 
Protestants have about 70,000 children in their 
Sunday and Thursday schools." Bracq, Jean 
C, Moral and Religious Instruction in 
France, Educational Review, 23, 325-37, 
April, 1902. 

"The Protestant churches have adopted 
methods to supplement the education given in 
the state schools. In addition to the Sunday 
schools they have organized a large number 
of ecoles du jeudi, the whole Thursday holi- 
day, which corresponds in French schools to 
our Saturday, being thus used to provide 
voluntary religious classes, mostly attended 
by Protestants, but in a number of cases also 
by other children. Many strong Protestants 
are now throwing their energies into the crea- 
tion and aiding of these Thursday schools." 
Harvey, T. Edmund, Moral Instruction in 
France, In Moral Instruction and Training 
in Schools, ed. M. E. Sadler, Vol. 2, pp. 70-84. 

The resolution of the Federal Council 
of Churches endorsing this plan contained 
the following interesting sentence: "That the 
allotment of 8 per cent of the school time 
for religion would not be an immoderate 
allowance." 

References: 

Wenner, George W., Religious Education and the Public 
Schools, New Ed., revised and enlarged, 1913, American 
Tract Society, New York. Dutton, S. T., The Religious and 

115 



RELIGIOUS EDUCATION 

Ethical Influence of Public Schools, Religious Education, 
1 : 47-51, April, 1906. Haas, J. A. W., Week Day Religious 
Instruction and the Public Schools, Religious Education, 
9 : 26-29, February, 1914, also published in Second Annual 
Report of Council of Church Boards of Education in the United 
States, 1912-13, pp. 31-34. Hodge, Richard Morse, Time 
Relations of Church and Schools, Religious Education, 4 : 568- 
72, February, 1910. Opposes Wenner Plan. Meyer, H. H., 
Cooperation in Christian Education, 1917. Missionary Edu- 
cation Movement, New York, pp. 9-11. 

b. The Gary Plan. 

(1) The Gary Public Schools: Dean Bur- 
ns in his report on the Gary School system 
published by the U. S. Bureau of Education 
says the Gary Schools are significant because 
they are using all the educational opportuni- 
ties of the city, all the time, for all the people, 
and in a way which reveals to young and old 
that what they are doing is worth while. The 
school has tried to find its place in a com- 
munity program for child welfare. It relates 
itself to public playgrounds, libraries, civic 
centers, art galleries, museums, private 
teachers of music, and art, and to the churches. 
We are not concerned here with the prag- 
matic educational philosophy which underlies 
the educational program at Gary, or with the 
utilitarian and materialistic emphasis which 
this philosophy involves. We are concerned 
only with the time schedule of this school and 
its relation to other educational agencies of 
the community — the church in particular. 

The Gary Schools are so organized that 
two schools occupy the same building. While 

116 



CORRELATION 



one school is using the classrooms the other 
school is using the playgrounds. The follow- 
ing diagram shows how eight classes could be 
accommodated in a four-room building: 

PLAN OF OPERATION FOR FOUR DEPARTMENTS 



Dept. 4 

Physical 

Training, 

Play, 

Application 



TIME 


Dept. 1 

Language, 

Mathematics, 


Dept. 2 

Science, 
Manual 


Dept. 3 
Auditorium 




History and 
Geography 


Training, 

Drawing and 

Music 


(Mass 
Instruction) 


8 : 15- 9 : 15 


A 


B 





9 : 15-10 : 15 


B 


A 


C 


10 : 15-11 : 15 


C 


D 


A 


11 : 15-12 : 15 Luncheon 


D 


C 


— 


12 : 15- 1 : 30 Luncheon 


A 


B 


— 


1 : 30- 2 : 30 


B 


A 


D 


2 : 30- 3 : 30 


C 


D 


B 


3 : 30- 4 : 30 


D 


C 


— 



CD 
D 
B 



C 

A 

AB 



Observe that only four regular schoolrooms 
are required for these eight classes. While 
these four classrooms are occupied by four 
classes engaged in the regular studies, four 
other classes are accommodated by other parts 
of the school plant devoted to the special ac- 
tivities. The school day of eight and one- 
fourth hours is divided as follows: 

1. History, geography, English, 

mathematics 2 hours 

2. Manual training, science, 

drawing and music 2 hours 

3. Auditorium exercises for 

mass instruction 1 hour 

4. Play, physical training and 

free activities 2 hours 

5. For luncheon 1 1-4 hours 

117 



RELIGIOUS EDUCATION 

While the school provides for the child for 
eight and one-fourth hours, the actual school 
study period is not longer than the ordinary 
school program. The six play periods are 
free time which will either be spent at the 
school under direction of teachers, or at home, 
in libraries or in church schools as the parents 
may direct. In the above program, the children 
do not all do the same thing at the same time. 
They come to school in relays, some early, 
some late. There is a group at work, a group 
at home, and a group at play all the time and 
the groups shift each hour. This shifting 
makes it possible for groups of different 
grades to be in the church school at differ- 
ent hours of the school day. 

References: 

Burris, W. P., The Public School System of Gary, Indiana, 
Bulletin No. 591, U. S. Bureau of Education. Wirt, W. A., 
The Place of the Public School in a Community Program for 
Child Welfare, The Child, Vol. I, pp. 11-15, July, 1912. 
Zueblin, Charles, Gary School System, in the American 
Municipal Progress, pp. 207-210. Gary Plan, School and 
Society, Vol. 3, pp. 198-199, February 5, 1916. 

(#) The Gary Week Day Religious 
Schools: There is no vital connection between 
the Gary public schools and the week day re- 
ligious schools. The churches have simply 
taken advantage of the time schedule of the 
public schools for purposes of religious in- 
struction during the child's free time within 
the school day. The educational leaders of the 
various religious bodies were quick to seize 

118 



CORRELATION 

this opportunity for a laboratory experiment 
in week day religious instruction. Since the 
fall of 1914 eight churches, in addition to the 
Catholic and Lutheran churches that already 
had week day instruction, have launched ex- 
periments in this field. These churches are 
Baptist, Congregational, Disciples of Christ, 
Methodist Episcopal, Presbyterian, Protes- 
tant Episcopal, Jewish (Orthodox), and Jew- 
ish Reformed. These churches have equipped 
schoolrooms in the church buildings, trained 
teachers have been engaged, and all things 
considered the results have been very satisfac- 
tory. The teachers were at work in a new field, 
with little curriculum material at hand, and 
little expert supervision. The results of two 
years of trial in these eight schools are set 
forth in an admirable survey by Rev. Arlo A. 
Brown. This survey should be studied by all 
who are interested in the Gary experiment. 

In the old-time country school one teacher 
taught all day covering all grades and all the 
subjects. Under the Gary Plan one church 
school teacher teaches all day covering all 
grades (at successive hours) and only one 
general subject — religion, though it may in- 
clude Biblical history, geography, literature, 
missions, sacred music, doctrine, etc. 

To show how the church school program fits 
into the program of the public school the fol- 
lowing schedule of one of the Gary church 
schools is reproduced: 

119 



RELIGIOUS EDUCATION 



PROGRAM OP CHURCH WEEK DAY SCHOOL 





Monday 


Tuesday 


Wednesday 


Thursday 


Friday 


SCHEDULE 


Grades 


Grades 


Grades 


Grades 


Grades 








Glen Park 












School* 






8.15 




6. 7, 8. 






6.7,8 


9.15 


3,4 


.... 


5,6 


3,4 




10.15 


1.2 


3.4 


3 


1.2 


3.4 


1.15 


1.2,3 


5 


1,2 


1.2,3 


5 


2.15 


5,6 


6.7 


7.8 


5,6 


6,7 


3.15 






4,5 







This schedule shows how the six play or 
application periods of the public school sched- 
ule are used for church school purposes. 

To show the daily program of children of 
various ages, the following schedules are 
adapted from a report on the Gary Plan pre- 
pared by Rev. W. E. Gardner and published 
by the General Board of Religious Education. 

Daily Schedule of "James," about Eight 
Years Old 

8 : 15 Music and Story Telling. 

9:15 Regular Work. 

10:15 Religious Instruction three times a 

week. 

11:15 Luncheon. 

12:15 Drawing. 

1 : 15 Regular Work. 

2:15 Play. 

3:15 Auditorium. 

*Four days each week the teacher was at a church cen- 
trally located; on Wednesdays he taught in a suburban 
church. 

120 



CORRELATION 

Daily Schedule of "Jane" about Ten Years 

Old 

8:15 Auditorium. 

9:15 Religious Instruction two times a 
week. 
10 : 15 Regular Work. 
11:15 Application. 
12:15 Lunch. 

1 : 15 Play. 

2: 15 Regular Work. 

3:15 Sewing. 

Daily Schedule of "John" about Twelve 
Tears Old 

8:15 Religious Instruction two times a 
week. 

9:15 Play. 

10: 15 English or Reading. 

11:15 Shop. 

12:15 Luncheon. 

1:15 Auditorium. 

2:15 History and Geography. 

3:15 Arithmetic. 

These pupils' schedules show that only twice 
or thrice each week are children excused for 
religious instruction. Other days they go to 
the playground during those periods. 

The Gary week day religious school did not 
grow up from the community. It was im- 
posed from the outside. Denominational 
boards furnished funds, leadership and prac- 

121 



RELIGIOUS EDUCATION 

tically everything but the church buildings and 
the children. In many cases the children were 
recruited by means of a house to house canvass 
by the imported teachers and not through local 
leaders. 

No effort was made to create community 
consciousness in favor of these schools. They 
have at all times been more popular with the 
children than with the parents. The church 
people of Gary have never been aroused on 
the subject — in some cases they permit the 
school in the church as long as the Denomina- 
tional Board will pay the bills, and they will 
permit their children to go to the church school 
if they do not want to go any place else. The 
[National Boards have made no community 
campaigns to create public sentiment to sus- 
tain the new enterprise. 

No community program has been launched 
to train lay teachers for the week day religious 
schools. There is little sense of need among 
the local teachers and the imported teachers 
have been unable to launch any cooperative 
movement for the training of leaders for the 
church schools of the city. 

(See especially Pyatt, C. L., Gary Religious Day School. 
In American Home Missionary, 23 : 6, pp. 548-549, June, 
1917.) (Carew Bldg., Cincinnati, Ohio.) 

With the foregoing conditions apparent to 
all who are familiar with the Gary situation, 
several of the denominations are reducing or 
entirely withdrawing their financial support. 

122 



CORRELATION 

leaving the infant religious day schools on the 
doorsteps of unfriendly householders. How 
the infants will fare during the next few years 
it is hard to say, but just at the present they 
are suffering from malnutrition because of 
parental neglect. Gary offered a rare oppor- 
tunity for a splendid piece of laboratory work 
in religious day school problems. Up to date 
there has been very little educational states- 
manship shown in the management of the op- 
portunity. The meager educational results 
have come from the efforts of faithful teachers 
laboring under very great handicaps. 

From the Gary experience other com- 
munities should learn (1) that religious day 
schools must grow out of the community — 
they cannot be handed over from the outside 
ready to run themselves; (2) that a commu- 
nity program for the training of lay teachers 
must precede and perpetually accompany a 
program of religious day schools; (3) that 
public sentiment must be created to sustain 
religious day schools just as it sustains the 
public schools. This means years of persistent, 
well directed agitation, information and public 
discussion. Machinery to keep the sentiment 
alive must be created and perpetuated. 

The Gary experiments have demonstrated 
many other things that will be of value to 
other cities: (1) The week day religious school 
is practicable; (2) The children will attend a 
good church school regularly and study as hard 
as in the public schools; (3) All religious 

123 



RELIGIOUS EDUCATION 

bodies — Roman Catholic, Jewish and the 
Protestant denominations will cooperate in a 
program of week day religious schools such as 
has been tried at Gary. 

(3) The Extension of the Gary Plan. The 
Gary public school plan is being introduced 
into several of the public schools of New York 
City. With the coming of this system New 
York has three different time schedules in its 
various schools: 

1. The Regular Schedule. From 9 a. m. 
to 3 p. m. Religious instruction possible after 
3 p. M. 

2. The Ettinger Schedule. The Ettinger 
plan has been described as a device to secure 
time for children in overcrowded schools by 
a schedule of interlocking hours so that groups 
A and B will alternate at various periods be- 
tween 8.30 and 4.30. One group will come to 
school at 8.30 and remain until 2.30, the other 
group will come at 10.30 and remain until 
4.30. Religious instruction is possible before 
10.30 and after 2.30 with different groups of 
children. 

3. The Gary Schedule. This schedule, 
given above, provides six possible periods for 
religious instruction between 8.15 and 4.30. 

With these varied schedules denominational 
leaders see the opportunity for a wide range of 
experimental week day religious schools. A 
number of schools are now in successful opera- 
tion. For the supervision and promotion of 
these schools a Protestant Interdenomina- 

124 



CORRELATION 

tional Committee has been organized. This 
committee consists of twenty-one members 
representing seven denominations, the New 
York City Sunday School Association and the 
New York Federation of Churches. Seventeen 
of the twenty-one members of this committee 
are clergymen. This committee proposes to 
direct the denominations into independent and 
cooperative programs of week day religious 
schools. This committee is organized for 
recommendation, not for action. It touches 
denominational leaders; it does not touch nor 
represent communities, and yet it seeks to do 
a community task. This sort of interdenom- 
inational direction of denominational machin- 
ery is the same general type of supervision 
which the week day religious schools of Gary 
have had and it is to be feared that the Gary 
tragedies may be reproduced in our national 
metropolis. 

References: 

Bradner, Lester, Religious Education in Gary, Living 
Church, March 14, 1914. Bradner, Lester, The Gary Plan, 
Religious Education, 10 : 44-55, February, 1915. Also in 
Arkansas Teacher, February, 1915. Brown, A. A., The Week 
Day Church Schools of Gary, Indiana. A report of an investi- 
gation. Religious Education, 11 : 5-19, February, 1916. 
Jewish Week Day Religious Instruction and the Gary 
Schedule, Religious Education, 11 : 345-49, August, 1916. 
Crafts, W. F., Gary Plan of Religious Instruction. In his 
Bible in Schools Plans, pp. 39-46. Davis, Dora W., Week 
Day Religious Instruction in New York City, Religious Edu- 
cation, 10 : 6, pp. 559-565. Davis, Dora W., Progress of 
Week Day Religious Instruction in New York City, Religious 
Education, 11 : 2, pp. 123-4. Duffy, F. P., Gary System in 

125 



RELIGIOUS EDUCATION 

New York, Journal of Education, 83, pp. 130-131, February 3, 
1916. Gardner, W. E., Religious Education in Gary, Religious 
Education, 9 : p. 392, August, 1914. Gary Plan in New York 
City, School and Society, 2, pp. 500-501, October 2, 1915; 
2: pp. 925-926, December 25, 1&15; 2: 19-20, July 3, 1915. 
Grady, W. E., Ettinger Plan, Journal of Education, 82 : p. 
123, August 19, 1915. Hoejke, J. C., Religious Education 
and the Public Schools, American School Master, 8, pp. 449- 
452, December, 1915. Opportunity for Religious Education 
of School Children under the Gary Plan, Current Opinion, 
59: pp. 419-420, December, 1915. Pannkoke, O. H., The 
Gary Idea in Bible Teaching, The Christian Herald, Decem- 
ber 22, 1915. Religion in Public Schools, New Republic, 5, 
pp. 33-34, November 13, 1915. Teaching Religion by the 
Gary Plan, Literary Digest, 51, p. 844, October 16, 1915. 
Zepin, Rabbi George, The Gary Plan, Religious Education, 
10 : 3, pp. 259-264. New York City Interdenominational 
Committee on Religious Education; By-laws and Report on 
Week Day Religious Instruction, C. H. Sears, Secy., 56 
Washington Square. Wirt, W. M., The Gary Public Schools 
and the Churches, Religious Education, 11:3, pp. 221-226, 
June, 1916. Wood, Clarence A., Week Day Religious Instruc- 
tion, Religious Education, 12 : 4, pp. 259-265, August, 1917. 



Questions and Comments: 

1. Does the Gary Plan develop sectarian 
prejudices? No. See Bradner, Lester, 
Church Consciousness or Sectarian Jealousy, 
Churchman, January 22, 1915. Also pub- 
lished in pamphlet by General Board of Re- 
ligious Education, 289 Fourth Avenue, New 
York City. 

2. Does week day religious instruction re- 
quire a public school time schedule of the Gary 
or Ettinger types? It does not. See Suter, 
W. J., The Demonstration School, in pam- 

126 



CORRELATION 

phlet published by General Board of Religious 
Education, New York. 

3. Would it be possible for churches of 
different denominations to operate union 
schools? See Settle, Myron C, Community 
Schools of Religion, Religious Education, 
11:3, pp. 252-259. 

4. What is the attitude of the Jews 
towards week day religious instruction? See 
Magnes, J. L., Attitude of Jews towards 
Week Day Religious Schools, Religious Edu- 
cation, 11: 3, pp. 226-230. 

The Eastern Council of Reform Rabbis has 
passed resolutions favoring the introduction of 
the Gary Plan on the ground that thereby 
religious instruction would be raised to the 
dignity of secular education and the otherwise 
busy child would be given the opportunity and 
the time for religious schooling. (See The 
Jewish Teacher, 1: 1, p. 63.) 

The opposition of the Kehilla, or Jewish 
Community of New York City to the exten- 
sion of the Gary Plan of week day religious 
schools to that city is recorded in the American 
Israelite, December 2, 1915, and answered by 
Rev. Harry Webb Ferrington, of Gary, In- 
diana, in the American Israelite, of March 30, 
1916. 

For the attitude of the Jewish people 
towards the Gary Plan, see Schanfarber, 
Tobias, The Gary Plan of Week Day Re- 
ligious Instruction, in 1916 Year Booh Cen- 

127 



RELIGIOUS EDUCATION 

tral Conference American Rabbis, pp. 456- 
477. 

5. How would the Catholic, Jewish, 
Protestant programs for week day religious 
schools differ? For Catholic view see 
McDevitt, Philip R., Religious Education, 
11:3, pp. 231-238. For Protestant view see 
Myer, H. H., Religious Education, 11:3, 
pp. 239-244, June, 1916. For Jewish view 
see Benderley, S., and Berkson, I. B., Re- 
ligious Education, December, 1916, pp. 526- 
32. 

6. How do religious day schools affect the 
Sunday schools? As to teachers, see Lindh, 
Eric I., Religious Education, 11:5, pp. 434- 
439, October, 1916; as to curriculum, see 
Brown, A. A., Religious Education, 11:5, 
pp. 439-443, October, 1916; as to worship, see 
Hartshorne, H., Religious Education, 11:5, 
pp. 419-434, October, 1916. 

7. Where shall we get teachers for week 
day religious schools? From seminaries, 
church colleges and community training 
schools. See Athearn, W. S., Religious Edu- 
cation, 11:3, pp. 245-252, June, 1916. 

The Des Moines City Institute for the 
Training of Religious Teachers is one of the 
most significant experiments of recent years. 
In the fall of 1911, a high grade city training 
school was established at Des Moines, Iowa. 
This school employed a faculty of twelve 
teachers. It held weekly sessions, with two 
recitation periods each week. Standard text- 

128 



CORRELATION 

books were adopted and regular school ideals 
were maintained. A three-year course of 
study was outlined. With an average enrol- 
ment of 202 for the full six years, the average 
weekly attendance thirty Monday nights for 
the full six years has been above 150. Its sixth 
year is the most prosperous in its history. The 
plans, ideals and methods of this school are set 
forth in a manual entitled, The City Institute 
for Religious Teachers, published by the Uni- 
versity of Chicago Press. This school is long 
past the stage of experiment. It offers one 
solution to the problem of teacher supply for 
week day religious schools. Over sixty such 
schools are in successful operation in various 
sections of the country. The International 
Sunday School Association has promoted and 
supervised the operation of these schools. 
(See leaflet, Community Training Schools, 
International Sunday School Association, 
Chicago.) 

8. Professor Coe's nine questions. In 
summing up his splendid review of the move- 
ment for correlating religious education with 
public instruction Prof. Geo. A. Coe pro- 
pounds the following questions which suggest 
the type of problems which must be answered 
by any community which attempts a program 
of week day religious instruction. (See Re- 
ligious Education, 11:2, pp. 121-122, April, 
1916.) 

a. Granted that religious education re- 
quires special times and seasons for its own 

129 



RELIGIOUS EDUCATION 

specific uses, what would constitute a satisfac- 
tory portion of a week for this purpose in each 
of the different grades? 

b. What part of this desirable amount of 
time can the churches secure under present 
conditions, that is, without modification of the 
program of the public schools? 

c. Where modifications of the public 
school program are desirable, what safeguards 
of religious liberty and of civic concord should 
be set up? Is it wise for the public school to 
make a religious classification of its pupils, 
and to furnish information such as might be 
contained in lists of pupils who are supposed 
to be adherents of the different faiths? Should 
the public school keep a record of the atten- 
dance of its pupils upon religious instruction? 
If so, what may be done with this record and 
with pupils who are thereby shown to absent 
themselves from religious instruction? How, 
if at all, may notices that concern the church 
schools be given at public schools? Are any 
safeguards needed to prevent proselytizing by 
teachers or by outsiders? 

d. Granted that religious education re- 
quired week day sessions, what should be the 
specific purpose thereof, and how should 
the week day work fit into a unified policy 
for the church school? 

e. Granted that present Sunday-school 
curricula are not adapted in any general way 
to the demands of such church schools, which 
of the following would be the best policy for 

130 



CORRELATION 

curriculum making bodies, whether denomina- 
tional, interdenominational or independent? 
(1) Plan week day courses as such, entirely in- 
dependent of Sunday courses? (2) Plan 
week day studies that shall be supplementary 
to specific Sunday courses now in use? (3) 
Plan courses that, being intended for the 
church school as such, may be expected gradu- 
ally to supplant mere Sunday-school courses 
altogether? 

/. Granted that religious education is a 
community problem, what kinds of coopera- 
tion are desirable and practicable between 
Catholics, Protestants and Jews? 

g. Granted that Protestant religious edu- 
cation must be conceived in community terms, 
and that it will require interdenominational 
week day schools: (1) What principles shall 
control and unify the administration and su- 
pervision; and (2) what sort of week day 
curriculum will be in demand? 

h. How shall a supply of adequately 
trained teachers be secured? 

i. Granted that education should be, 
ideally, a unified whole, should the unifying 
and coordinating agency be the state or the 
churches? Should the state give credits for 
religious instruction, or should churches give 
credits for public school studies and training? 

9. The Religious Education Association 
Declaration of Principles. No more fitting 
conclusions could be drawn from the foregoing 
survey than the following declaration of prin- 

131 



RELIGIOUS EDUCATION 

ciples adopted by the Religious Education 
Association, March 1, 1916. 

a. The church and the state are to be re- 
garded as distinct institutions, which, as far 
as possible, cooperate through the agency of 
their common constituents in their capacity as 
individual citizens. 

b. All children are entitled to an organic 
program of education, which shall include ade- 
quate facilities, not only for general, but also 
for religious instruction and training. 

c. Such a division of the child's time as 
will allow opportunity and strength for re- 
ligious education should be reached by con- 
sultation between parents and public school 
authorities without formal agreement between 
the state and the churches as institutions. 

d. The work of religious instruction and 
training should be done by such institutions 
as the home, the church and the private school, 
and not by the public school nor in official 
connection with the public school. 

e. The work of religious education must 
depend for dignity, interest and stimulus upon 
the recognition of its worth, not merely by 
public school authorities, but by the people 
themselves as represented in the homes, the 
churches, private schools and colleges and 
industries. 

/. The success of a program of religious 
education depends: 

( 1 ) Upon the adoption of a schedule which 
shall include the systematic use of week days 

132 



CORRELATION 

as well as Sundays for religious instruction 
and training. 

(2) Upon more adequate provision for 
training in the experience of public and 
private worship, and for the use of worship 
as an educational force. 

(3) Upon the degree to which the materials 
and methods employed express both sound 
educational theory and the ideals of the re- 
ligious community in a systematic plan for 
instruction and training which shall include 
all the educational work of the local church, 
whether such church works independently or 
in cooperation with other churches. 

(4) Upon the degree to which professional 
standards and a comprehensive plan are made 
the basis of the preparation of teachers for 
work in religious education. 

(5) Upon the degree to which parents 
awake to the unparalleled opportunity for 
the religious education of our children and 
youth, the profound need for sympathetic co- 
operation among all citizens of whatever faith, 
and the call for sacrifice in time and thought, 
in effort and money, consecrated to the chil- 
dren of the Kingdom. 

(6) Upon the degree to which the churches 
awake to their responsibility for the instruc- 
tion and training of the world's children in the 
religious life, and take up with intelligence 
and devotion their common task. 

133 



RELIGIOUS EDUCATION 

Genekal References on the Correlation op Church 

Schools and Public Schools: 

Commission on Bible Study in Relation to Public Educa- 
tion, Religious Education, 11 : 5, pp. 455-58, October, 1916. 
Coe, G. A., A General View of the Movement for Correlating 
Religious Education with Public Instruction, Religious Edu- 
cation, 11 : 2, pp. 109-122, April, 1916. Cope, H. F., A 
Bibliography on the Relation of Religious Instruction to 
Public Education, Religious Education, 10 : 6, pp. 613-626, 
December, 1915. Cope, Henry F., The Church and the Public 
School in Religious Education, Bulletin No. 4, Northern 
Baptist Convention; also in Religious Education, 10 : 566- 
74, December, 1915. Hogan, W. E., Plans for Religious 
Education of Pupils in State Schools, Bulletin of Board of 
Education of the M. E. Church South, February, 1915. 
Kelley, R. L., Week Day Religious Instruction, Religious 
Education, 10 : 540-48, December, 1915. Outline for a Plan 
of Investigation of Week Day Religious Instruction, Religious 
Education, 11 : 27, February, 1916. Winchester, B. S., The 
Churches of the Federal Council and Week Day Religious In- 
struction. In Report of the Commission of Christian Edu- 
cation to the Quadrennial Meeting of the Federal Council of 
the Churches of Christ in America, St. Louis, Missouri, 
December, 1916, pp. 22-130. This report is printed in Vol. 
VI of Library of Christian Cooperation, Missionary Educa- 
tion Movement, New York. It is also published with an 
appendix of valuable pamphlets and reprints in a volume 
entitled, Religious Education and Democracy, 1917, Abingdon 
Press, New York. Wood, Clarence A., School and College 
Credit for Outside Bible Study. 1917. World Book Co., 
Yonkers, N. Y. Sheridan, H. J., et at, Week Day Religious 
Instruction. In The Graded Magazine, 3 : 6, pp. 369-378, 
June, 1917. Wyatt, G. S., By What Method May a Church 
Supply Means of Religious Education to Her Youth Attend- 
ing High School? In Bulletin of the Board of Education of 
Methodist Episcopal Church, South, 6 : 1, pp. 57-65, May, 
1916. Rugh, C. E., et al., Moral Training in the Public 
Schools, 1907, The California Prize Essays, Ginn & Company, 
Boston. Gardner, W. E., Church Ideals in Education, 1916, 
General Board of Religious Education, 289 Fourth Ave., 

134 



CORRELATION 

New York City, pp. 227-236. Ensign, F. C, Religious 
Education and the Public School System, Religious Educa- 
tion, 10 : 6, pp. 549-558. 

4. The Maiden Plan 

The citizens of Maiden, Mass., have started 
out to develop a city system of religious edu- 
cation that will parallel its system of public 
schools and be equally efficient. The direction 
of this movement in the city is in the hands of 
one hundred representative citizens who are 
organized into a Council of Religious Educa- 
tion. This Council, knowing that its work in- 
volved the solution of technical educational 
problems, has secured the services of the fac- 
ulty of the Department of Religious Educa- 
tion of Boston University, as general directors 
of the movement. 

By a unanimous vote the Council has 
adopted the following program of work: 

1. The development of a community sys- 
tem of religious education. 

2. The unification of all child welfare 
agencies of the city in the interests of the 
largest efficiency. 

3. The supervision of a complete religious 
census of the city with special references to 
the religious needs of children and young 
people. 

4. The direction of educational, industrial 
and social surveys for the purpose of securing 
the facts upon which a constructive community 
program can be based. 

135 



RELIGIOUS EDUCATION 

5. The study of tlje recreational and social 
conditions of the city, the training of local 
leaders, and the building of a scientific, well- 
balanced program of work, study and play 
for the children of the city. 

6. The creation of a community con- 
sciousness on matters of moral and religious 
education. 

The program of the Maiden Council of Re- 
ligious Education will develop as rapidly as 
leadership and public sentiment will permit. 
The plan must grow out of the community's 
needs, it must be in every sense non-denomina- 
tional, and each forward step must come as the 
normal development of a carefully planned 
and thoroughly representative community 
program. 

The details of this plan are set forth in the 
following chapter. 

References: 

First Annual Announcement Maiden School of Religious 
Education, Maiden, Mass. Second Annual Announcement 
Maiden School of Religious Education, Maiden, Mass. Mai- 
den Leaflets, Nos. I, II, III, The Pilgrim Press, Boston. 
Zion's Herald, Boston, May 9, 1917. A Community Studying 
Religious Education, The Pilgrim Teacher, May, 1917. Morris, 
Geo. P., Maiden's Leadership in Religious Education. In 
The Congregationalist, Boston, Jan. 25, 1917. The Maiden 
Plan, Religious Education, February, 1917. The Boston 
Transcript, March 18, 1917. 

IV. SUMMARY 
This chapter has attempted a critical analy- 
sis of the various methods which have been 

136 



CORRELATION 

proposed for the religious education of the 
American people. A few facts stand out very 
clearly as one concludes this study: 

1. There is a profound and widespread in- 
terest in religious education. 

2. Religious education will not be made a 
part of the public school curriculum. 

3. Some form of correlation must be 
worked out between the church schools and 
the public schools. 

4. Any scheme of correlation will involve 
cooperative effort on the part of all the re- 
ligious forces of the community in order to 
make the scheme effective. 

5. Of the many plans proposed the Maiden 
Plan is the only one which looks at the whole 
problem in terms of a community system of 
religious education. The following chapter 
should be considered as a constructive program 
developed from the study of the present chap- 
ter. It may be said of the plan that it is in 
successful operation and it seems to stand all 
the tests of practical application. 



137 



CHAPTER III 

A COMMUNITY SYSTEM OF 
RELIGIOUS EDUCATION 



OUTLINE OF CHAPTER III 
A Community System op Religious Education 
I. The Present Emergency 
II. Professional Leadership 

III. Principles Underlying the Organization 

IV. The Basic Organization 

1. The Community Council 

2. The Community Board of Religious Education 

V. The Community System of Religious Schools 

1. The Sunday Church Schools 

2. The Week Day Church Schools 

3. The Church Vacation Schools 

4. The Community School of Religious Education 

VI. The Community Superintendent of Religious 
Education 

1. Qualifications 

2. Duties 

3. Authority 

4. Methods of Supervision 

VII. First Steps in the Organization of a Community 
System 

1. Expert Supervision 

2. Community Organization 

3. The Community School for Training Leaders 

4. A Complete System Outlined as Working 

Model 

VIII. Cooperation of Community Systems of Religious 
Education 

IX. Summary 

X. References 

(1) On Community Training Schools 

(2) On Supervision of Teaching 

(3) On the Public Schools and Community Welfare 

(4) On Church Schools and Community Welfare 

(5) On Community Music and Pageants 

141 



CHAPTER III 

A COMMUNITY SYSTEM OF 
RELIGIOUS EDUCATION 

I. THE PRESENT EMERGENCY 

As new conditions and problems arise, old 
organizations must be modified or new organ- 
izations must be formed to meet the new needs. 
This fact is illustrated in the development of 
the Sunday-school movement in America. 
From 1780 to 1872 the key word in the Sun- 
day-school world was organization. Machin- 
ery was set in motion for the organization of 
Sunday schools in every village and hamlet 
in America. The American Sunday School 
Union, just preparing to celebrate its one 
hundredth anniversary, was the pathfinder of 
the Sunday-school movement in frontier ter- 
ritory. The time came when it was evident 
that the Sunday schools needed something be- 
sides organization. There were hundreds of 
dead and dying schools and there was no as- 
sociation prepared to give them life. In 1872 
the International Sunday School Association 
was organized to meet the new needs. There 
were but two words in its original program, 
unification and inspiration. Unification was 
secured through the uniform Sunday-schoo] 

143 



RELIGIOUS EDUCATION 

lesson system, which has been in general use 
since 1872; inspiration was secured through 
the International Sunday School Convention 
system. This system provided for an interna- 
tional convention once in three years, an an- 
nual state convention in each state, an annual 
county convention in each county, and a town- 
ship convention in each township once or twice 
each year. This great convention system has 
federated the resources of counties and states ; 
it has been the source of great inspiration to 
countless thousands of teachers and officers. 
Its thousands of conventions held annually 
are still one of the most potent factors in the 
moral and religious life of America. The fact 
that these conventions are increasing in size 
and interest with the passing years indicates 
their worth. To carry on this convention sys- 
tem, township, city, county and state associa- 
tions were organized. These organizations 
served their purpose well, they developed a 
stereotyped convention machinery which ex- 
pended its energy in building convention pro- 
grams, advertising the convention, rounding 
up delegates, and giving publicity to conven- 
tion proceedings. These organizations re- 
quired little more than a president, secretary, 
and executive committee. The business of the 
association was transacted in the most demo- 
cratic manner at the regular conventions, and 
the officers had little to do save to assemble 
the next convention. The finances of such as- 
sociations were provided for by contributions 

144 



A COMMUNITY SYSTEM 

from schools, convention offerings, and gifts, 
seldom large, from friends of the organization. 

But new problems arose as our country de- 
veloped. The Sunday schools came to need a 
type of supervision which the convention sys- 
tem could not give. The old slogans of uni- 
fication and inspiration gave way to the de- 
mand for graded instruction, trained teachers, 
standardized educational methods. The Relig- 
ious Education Association was organized in 
1903 as champion of the new ideas. Respond- 
ing to the demand for an enlarged service the 
International Sunday School Association has 
added schools of methods to its convention 
program, special departmental secretaries have 
been employed to promote the newer methods 
between conventions, and special schools for 
teacher training have been established. And 
now comes the demand for permanent com- 
munity training-schools, and systems of week 
day religious schools, involving trained spe- 
cialists, and greatly increased financial respon- 
sibility. 

Onto a simple organization created to per- 
petuate a convention system we have placed 
the burden of a modern program of religious 
education. The educational leadership and 
the financial support have been insufficient for 
the new tasks. Under the new load the old 
system has broken down. The modern system 
of church schools cannot be sustained by the 
present system of county, city and state as- 
sociations. As long as the task was limited 

145 



RELIGIOUS EDUCATION 

to the propagation of the old-time Sunday 
schools through a convention system the pres- 
ent machinery would serve, but the modern 
system of church schools, week day religious 
schools, community training-schools, college 
and university departments of religious educa- 
tion, etc., demand a more substantial under- 
pinning. 

Perhaps the weakest place in the present 
system is its financial policy. For five years 
I served on the executive committee of a 
county Sunday School Association, for an 
equal number of years I served on the execu- 
tive committee of a state Sunday School As- 
sociation. I do not overstate the facts when 
I say that 80 per cent of all the time spent 
in the sessions of these committees was devoted 
to the discussion of our financial deficit. One 
year I surveyed the condition of the state and 
provincial associations and found over three- 
fourths of them unable to extend their edu- 
cational work because they were financially 
insolvent. In recent years all sorts of inge- 
nious schemes, devices, and unique financial 
dodges have been resorted to as a means of 
raising the money to pay association expenses. 

A study of the present situation makes 
three facts very clear : ( 1 ) The present finan- 
cial distress in Sunday-school association work 
is largely caused by an attempt to carry the 
expanded educational program of the twen- 
tieth century on the flimsy financial policy of 
the nineteenth century; (2) that convention 

146 



A COMMUNITY SYSTEM 

offerings, tour party receipts, assessments 
from Sunday schools and annual gifts from 
personal friends of association leaders will not 
be sufficient to build a great nation-wide sys- 
tem of religious education, adequate to meet 
the needs of the American people ; a bankrupt 
Sunday-school association cannot do a type of 
educational work which will command the 
respect of the American people; a permanent 
educational program cannot be erected on a 
transient, temporary financial policy; (3) a 
new organization must be created which will 
provide for high-grade educational leadership 
and adequate financial support. 

This chapter will discuss the characteristics 
of a community organization which will meet 
the demands of a modern program of religious 
education. 

II. PROFESSIONAL LEADERSHIP 

To meet the demands of the times the church 
must develop a body of professionally trained 
religious educators who will give scientific 
leadership to the work of religious education 
in local churches and in community-wide pro- 
grams of religious education. They must not 
be content to borrow their theories and meth- 
ods from public education. Much harm has 
been done the cause of religious education by 
blindly taking over into this field the educa- 
tional fads of public school leaders. A few 
years ago we borrowed the biological concept 
and tried to throw all the religious experiences 

147 



RELIGIOUS EDUCATION 

of childhood into the terminology of the bio- 
logical sciences; later we borrowed the doc- 
trine of sex segregation just as it was being 
thrown into the public school waste-basket; 
today we are dropping our borrowed biological 
imagery and taking in its place the vocabulary 
of the social sciences as the basis of a social 
theory of religious education. In methodology 
we are just now jumping from methods based 
upon the Herbartian doctrine of interest to the 
Dewey-McMurray project method of teach- 
ing. The modern movement to find objec- 
tive standards as a basis of measuring public 
school procedure is being applied without 
modification to the measurements of spiritual 
values. 

The religious educator must know the last 
word in secular education, but his laboratory 
will deal with data which is not apt to be 
weighed in the laboratory of the secular edu- 
cator. Those elements in conduct-control 
which are most fundamental — those motives 
with which religion deals, are not apt to be 
given adequate attention by the secular 
teacher, and any theory of education which 
emanates from the laboratory of secular edu- 
cation will need the corrective which comes 
from the larger and more inclusive field of 
religious education. Secular education is not 
apt to include the facts of the child's religious 
life; religious education is forced to recognize 
the facts with which the public school teacher 
deals plus the facts which the public school 

148 



A COMMUNITY SYSTEM 

teacher neglects. Religious education deals 
with a unified life; secular education is apt to 
deal with sections of life disassociated from 
those elements which are most vital in human 
experience, hence the danger of relying ex- 
clusively upon secular education for educa- 
tional theories; hence the necessity of the 
church giving religious education the labora- 
tory and research facilities which will enable 
the religious educator to make invaluable con- 
tributions to educational theory. The success 
of community systems of religious education 
such as this chapter advocates will demand the 
establishing of colleges of religious education 
in all sections of the country for the training 
of men and women who are to have charge of 
our American system of religious schools, for 
no untrained leader, even though he have 
piety and zeal, can successfully direct a com- 
munity program in which the largest measure 
of technical skill is demanded. The time has 
now arrived when church school secretaries, 
city, county, state, national, denominational 
and non-denominational, must have thorough 
professional training based upon broad, gen- 
eral education. 

III. PRINCIPLES UNDERLYING THE ORGANI- 
ZATION OF A COMMUNITY SYSTEM OF 
RELIGIOUS EDUCATION 

A community system of religious education 
must rest upon a permanent, cooperative, re- 
ligious organization. These adjectives sug- 

149 



RELIGIOUS EDUCATION 

gest the principles which are essential to a suc- 
cessful community program of religious edu- 
cation. 

1. The Organization Should be Permanent 
The element of solidarity and permanence is 

necessary in an organization which hopes to 
provide a consistent and constructive educa- 
tional program for the community. Week 
day schools and community training-schools 
demand equipment, buildings and trained 
leaders. This involves a community policy 
and financial responsibility. The organization 
must be financially responsible, and sufficiently 
permanent to carry out a consistent policy and 
perpetuate itself even in the face of the criti- 
cism which must always attach to a construc- 
tive policy. The organization must be as per- 
manent as the city library board, the board of 
health or the board of directors of the public 
schools. 

2. The Organization Should Provide for the 
Largest Measure of Community Coop- 
eration 

One has only to enumerate the problems in- 
volved to be convinced that a community sys- 
tem can only be builded by community coop- 
eration. No one church can adequately care 
for the religious nurture of its own children, 
to say nothing of the children of the un- 
churched members of the community. The 
resources of all churches must be federated and 
placed at the disposal of each church. In 
teacher training, for example, there are types 

150 



A COMMUNITY SYSTEM 

of specialization required for the departments 
of the modern church school which cannot be 
provided economically by the local churches 
separately. But a community training-school 
will provide this specialization for all churches. 
In our public school system the state builds 
city and state normal colleges to train public 
school teachers for the various buildings in our 
city schools just because no school building is 
equipped with the resources to train the new 
teachers who are to be called into the serv- 
ice. In like manner the churches must sup- 
port community colleges of religious educa- 
tion for the training of religious leaders of the 
community. 

Experience in many cities has made it clear 
that community cooperation is not possible un- 
less each member of the organization repre- 
sents the whole community. Representation 
by churches, denominations, societies, depart- 
ments, or districts is certain to result in special 
pleaders for vested interests. Continued har- 
mony is not possible when members of an or- 
ganization feel that they are representatives of 
factions or special constituencies. Each mem- 
ber should feel that he represents the religious 
welfare of all the children of all the people, and 
he should have no other constituency. 
3. The Organization Should Provide for the 
Largest Measure of Academic Freedom 

a. It Must Be Free from Ecclesiasti- 
cal Control. 

When the churches of a community have de- 
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RELIGIOUS EDUCATION 

cided to undertake a community task this ques- 
tion is at once raised: Shall the cooperative 
work of the churches in religious education be 
carried on by ecclesiastical federation or shall 
it be carried on by non-denominational coop- 
eration? This question suggests two methods 
of community cooperation: (1) One method 
is the federation of ecclesiastical machinery. 
It asserts that community work can best be 
done by the federation of denominational 
agencies. The ecclesiastical authorities meet 
together and determine the items upon which 
they will permit a community to cooperate. 
(2) The second method is the non-denomina- 
tional, democratic association. This method 
represents all religious elements of the com- 
munity, but it does not recognize ecclesiastical 
authority. 

The first method federates denominational 
creeds; the second method federates commun- 
ity needs. The one seeks the basis of federa- 
tion in an outside ecclesiastical parliament ; the 
other seeks the basis of federation in a state- 
ment of community problems and needs upon 
which the citizens of a community can agree, 
without the intervention of an ecclesiastical 
authority designed to keep denominational 
consciousness alive. 

A community program of religious educa- 
tion involves professional and academic ques- 
tions which do not concern community evan- 
gelism, church publicity, and other phases of 
church federation. The school deals with the 

152 



A COMMUNITY SYSTEM 

problems of the immature mind; it is set to a 
task of discipline. Its programs and its 
methods must be free from all partisan inter- 
ference. In the curriculum, methods, text- 
books, etc., the school must be beyond the reach 
of ecclesiastical or secretarial interference. 
The colleges of the country are just now 
fighting themselves free from this type of 
control. The yoke which they are breaking 
from their necks in the interests of aca- 
demic freedom is being welded onto the re- 
ligious education agencies of the local churches 
in the interests of denominational prestige. 
And in many cases the men who have taken 
advantage of the Carnegie Foundation as a 
means of breaking away from the ecclesiastical 
control of denominational colleges are the very 
men who are hammering the rivets which are 
expected to hold a denominational yoke on the 
schools in local churches and communities. If 
there is need of academic freedom in the ad- 
ministration of church colleges there is even 
greater need of such freedom in those church 
schools which deal with students much more 
immature than those who find their way to 
church colleges. Partisan politics always 
works havoc with the efficiency of our public 
schools; denominational partisanship would 
be equally disastrous to a community system 
of religious education. 

I am convinced that community work in the 
field of religious education cannot be done 

153 



RELIGIOUS EDUCATION 

with denominational machineiy. Community 
programs must grow out of a community's 
needs. The presence of a denominational con- 
sciousness will always dispel a community 
consciousness, and without a community con- 
sciousness no community problem can be 
solved. 

b. It Must Be Free from Commercial 
Control. 

Drastic legislation has been necessary to 
protect the public schools from the influence 
of schoolbook and school-supply companies. 
Publishers' agents are not permitted to sit on 
boards of education. It is unfortunately true, 
however, that most of the text-books now in 
use in the church schools are determined by 
denominational publishing agents and schools 
cannot adopt other books without jeopardizing 
their denominational standing. . The practice 
of attaching missionary and benevolent agen- 
cies to the publishing interest of many denom- 
inations leads to the constant exploitation of 
childhood in behalf of very worthy causes. 

The educator must protest in the interest 
of childhood. This recognized defect in the 
local church school must not be allowed to 
carry over into the community schools. The 
community boards must be so organized as to 
be free from all commercial influence. The 
leaders in a community program must be free 
to adopt text-books solely upon their merit and 
with no reference to the publisher's imprint. 

The religious educator demands absolute 

154 



A COMMUNITY SYSTEM 

academic freedom and he has little confidence 
in any type of organization which permits 
either commercial or ecclesiastical control. 
4. The Organization Must Provide for a 

Vital Connection with the Religious Life 

of the Community 
The organization will draw its life from 
the churches, and it must turn back into 
the churches lives enriched and trained for 
enlarged service through the local churches. 
An organization which has for its object the 
building of a community system of religious 
education must be surcharged with holy zeal. 
A non-religious organization will not be com- 
petent to direct the religious training of chil- 
dren. While it should be free from institu- 
tional, ecclesiastical or commercial control a 
community system of religious education must 
be dominated and controlled by men and wo- 
men of the most profound religious experience. 

IV. THE BASIC ORGANIZATION OF COMMUNITY 
RELIGIOUS EDUCATION 

A community system of religious education 
must have behind it a relatively large, repre- 
sentative and intelligent body of citizens who 
assume community responsibility for a pro- 
gram of religious education and a smaller body 
selected to execute the will of the larger body. 
These two bodies are usually known as the 
Community Council of Religious Education 
and the Community Board of Religious 
Education. 

135 



RELIGIOUS EDUCATION 

1. The Community Council of Religious 
Education 

This is the large, responsible body which 
determines the policies of the community 
towards religious education. It is composed 
of one hundred or more representative citi- 
zens, including ministers, church school super- 
intendents, leading laymen of the community 
and additional members representing the edu- 
cational, civic and religious interests of the 
community. 

a. Types of Organization 

There are two types of organization which 
have been found serviceable for different 
communities : 

(1) The unincorporated, voluntary associa- 
tion. This association elects its president and 
secretary and appoints its committees, follow- 
ing the parliamentary rules usual in delibera- 
tive assemblies. When this form of organization 
is used the Council becomes merely an ad- 
visory body and the burden of the responsi- 
bility is shifted to the community board of 
religious education. This is the usual form of 
organization during the initial stages of a 
community program, but when a community 
school system begins to develop, the responsi- 
bility shifts from the board to the Council, and 
more definite articles of organization are 
required. 

(2) A legally incorporated body. An asso- 

156 



A COMMUNITY SYSTEM 

ciation which undertakes to conduct a com- 
munity system of education should incorporate 
under the laws of the state as an educational 
institution. This insures permanency, legal 
protection and community confidence. The 
by-laws of the corporation will vary with 
different communities. Years of experience 
will be necessary to determine the best form 
of organization. Communities must patiently 
experiment until the best method has been 
found. Enough experience has already 
accumulated to justify the four principles 
enumerated in Section III above. After very 
careful consideration the committee on per- 
manent organization of the Maiden Council of 
Religious Education felt that permanency, 
community cooperation, academic freedom 
and vital contact with the religious life of the 
city would be best assured through the 
following By-laws, which are now in successful 
operation. 

b. By-Laws of the Malden Council of 
Religious Education 

name 

The name of this corporation is the Maiden 
Council of Religious Education. 

MEMBERSHIP 

Any person may become a member of this 
corporation by a majority vote of those pres- 
ent at any meeting of the Board of Directors. 

157 



RELIGIOUS EDUCATION 

Any member who does not attend at least 
one meeting of the corporation during any 
calendar year shall forfeit his or her member- 
ship upon a majority vote of those present at 
any meeting of the Board of Directors. 

MEETINGS 

The Annual Meeting shall be held in the 
month of May at the call of the Board of 
Directors. 

Other meetings may be called by the presi- 
dent or by a majority of the Board of 
Directors. 

QUORUM 

Twenty-one members shall constitute a 
quorum for the transaction of business. Meet- 
ings may be adjourned by less than a quorum. 

OFFICERS 

There shall be elected by ballot at the annual 
meeting, a President, a Treasurer, a Clerk, a 
Board of Directors and a City Board of Re- 
ligious Education. The President, Treasurer 
and Clerk shall each serve for one year and 
until their successors are elected and qualified 
and shall be ex-officio members of the Board of 
Directors. Twelve other members of said 
Board shall be elected at the meeting for the 
purpose of organization, as follows: four for 
the term of one year, four for the term of two 
years, and four for the term of three years. 
Thereafter, at each annual meeting, there shall 

158 



A COMMUNITY SYSTEM 

be elected four directors, each to serve for the 
term of three years and until their successors 
are elected. 

Nine members of the City Board of Re- 
ligious Education shall be elected at the meet- 
ing for the purpose of organization, as follows : 
Three for one year, three for two years, and 
three for three years. Thereafter, at each an- 
nual meeting, there shall be elected three 
members of said Board, each to serve for the 
term of three years and until their successors 
are elected. 

QUALIFICATIONS OF DIRECTORS AND OF MEMBERS 
OF CITY BOARD OF RELIGIOUS EDUCATION 

At least two-thirds of the Directors and at 
least two- thirds of the City Board of Religious 
Education shall be elected from the member- 
ship of the churches of Maiden but not more 
than four directors nor more than two mem- 
bers of the City Board of Religious Education 
shall be elected from any single denomination. 

POWERS AND DUTIES OF THE DIRECTORS 

The Board of Directors shall have the gen- 
eral management and control of the property 
and business of the corporation and, except 
as herein otherwise provided, may exercise all 
the powers and do all such things as may be 
exercised or done by the corporation, subject, 
nevertheless, to the provisions of statute, of 
the charter, or these by-laws. 

They shall have power to make and adopt 
159 



RELIGIOUS EDUCATION 

such rules and regulations for holding meet- 
ings of the Board and the transaction of busi- 
ness as shall not be inconsistent with the pro- 
visions of statute, of the charter, or these 
by-laws ; they shall have power to appoint and 
remove such officers and employees as they 
may deem proper, except such as are elected 
by the members of the corporation; they shall 
have power to define and change the powers 
and duties of the officers and employees, ex- 
cept only such powers and duties as are pre- 
scribed by statute, or these by-laws ; they shall 
have power to fix, and from time to time to 
change, the salaries of officers and employees. 
They shall have power to adopt a corporate 
seal and to change and alter the same. 

QUORUM OF THE BOARD OF DIRECTORS 

Five directors shall constitute a quorum for 
the transaction of business. In the absence 
of a quorum, a majority of those present may 
adjourn the meeting from time to time. 

VACANCIES 

In the event of the death, resignation or 
inability to perform the duties of his office of 
an officer or director, the Board of Directors 
shall have power to fill such vacancy until the 
next annual meeting. 

DUTIES OF THE TREASURER 

The Treasurer shall have the custody, under 
the direction of the President and the Board 

160 



A COMMUNITY SYSTEM 

of Directors, of the property and funds of the 
corporation, and shall perform such duties as 
are required by law, or shall from time to time 
be assigned to him. He shall give bond if and 
when required by the Board of Directors. 



DUTIES OF THE CLERK 

The Clerk shall keep a record of all meet- 
ings of the corporation and of the Board of 
Directors. He shall give notice of all meetings 
of the corporation and of said Board and shall 
perform such other duties as may be assigned 
to him by the Board of Directors. 

POWERS AND DUTIES OF THE CITY BOARD OF 
RELIGIOUS EDUCATION 

This Board shall have the general oversight 
and direction of the education work of the 
corporation. 

It shall have power to elect its own chair- 
man, to make and adopt, subject to the ap- 
proval of the Board of Directors, rules for its 
own government and procedure, to keep rec- 
ords and to cooperate with such educational 
institutions in Massachusetts as may be inter- 
ested in furthering the objects of the corpora- 
tion. 

It shall not have authority to bind the cor- 
poration on any contract, nor to expend any 
money of the corporation, except upon the 
approval of the Board of Directors. 

161 



RELIGIOUS EDUCATION 

DUTIES MAY BE DELEGATED 

In the event of the absence of an officer of 
the corporation, or any director, or member 
of the City Board of Religious Education, or 
for any reason that may seem sufficient to the 
Directors, the Board of Directors may dele- 
gate, for the time being, the powers or duties 
of any such officer or any other officer or mem- 
ber of the corporation, except where otherwise 
provided by statute. 

RESIGNATION 

Any member or officer may resign at any 
time by written notice addressed to the Board 
of Directors. The acceptance of a resignation 
shall not be necessary in order to have it be- 
come effective. 

AMENDMENTS 

These by-laws may be altered, amended, or 
repealed at any annual or special meeting of 
the members of the corporation, by a majority 
vote of those present, provided that notice of 
the proposed change shall have been given in 
the notice of said meeting. 

c. Duties of a Community Council of 
Religious Education 

The Council of Religious Education should 
be charged with the following duties: 

1. The study of the problems of moral 
and religious education. The Council must 

162 



A COMMUNITY SYSTEM 

inform itself before it attempts to inform the 
community. Under the guidance of the edu- 
cational expert who is directing the commu- 
nity movement the members of this Council 
should pursue carefully prepared reading- 
courses which will enable them to intelligently 
participate in a community program of re- 
ligious education. The Maiden Leaflets have 
been prepared as the basis of such a reading 
course. Every month or two the Council 
should meet for open forum discussion. Pub- 
lic libraries are glad to provide the books for 
a community movement of this kind. Maga- 
zine articles, pamphlets, reprints, bibliogra- 
phies may be purchased at a nominal cost and 
distributed among the members of the Coun- 
cil. A community movement can rise no 
higher than the intelligent interest of this body 
of citizens. A director's success will be meas- 
ured by his ability to inform and inspire this 
kind of community leadership. 

2. The creating of a community con- 
sciousness on moral and religious education. 
Having informed itself the Council must now 
inform the community. This may be done 
through mass meetings, newspaper publicity, 
the distribution of pamphlets and books, par- 
ticipation in community pageants, and many 
other ways which will suggest themselves to a 
Council which has really set itself to create 
public sentiment for an important community 
movement. A community system of religious 
education must spring up from within the com- 

163 



RELIGIOUS EDUCATION 

munity ; it must come in response to a conscious 
community need, and it can grow no faster 
than community sentiment can be developed. 

3. The development of a city system of 
religious education. 

4. The direction of community surveys 
for the purpose of securing the factual basis 
for the development of the community sys- 
tem of moral and religious education. 

d. Relationships 

1. To local church schools. The Coun- 
cil has its field of authority within the com- 
munity; it claims no rights within the local 
churches. It has no desire to interfere with the 
doctrines, ideals, methods, text-books, etc., of 
the local school. These are family, denomina- 
tional matters, and community specialists will 
enter this field only upon invitation and then 
only as counselors and friendly advisers, not 
as dictators. The services of the community 
experts will be freely given to all churches ask- 
ing for help and advice. 

2. To public schools. The public schools 
and the church schools belong to the same com- 
munity. The Council will seek for the proper 
division of the child's time between the two 
systems and use its influence in securing har- 
monious relations between them. 

3. To parochial and synagogue schools. 
The Council will seek the most harmonious 

164 



A COMMUNITY SYSTEM 

relations among the schools maintained by all 
religious bodies. It will strive to remove 
sources of misunderstanding and bitterness 
and develop a community confidence which will 
make citizenship synonymous with brother- 
hood. 

4. To community welfare movements. 
The Council will not attempt to take over the 
duties of community welfare organizations. 
It will create the public sentiment to sustain 
community welfare movements; it will fur- 
nish a religious motive for social service, and 
it will develop the ideals which will standardize 
all social welfare agencies. 

e. Finances 

The budget of the Council will increase as 
the system of religious education develops. 
The following are legitimate sources of reve- 
nue for community religious education : 

1. Endowment. One public-spirited cit- 
izen gave ten million dollars to fight the hook- 
worm in the South. Other millions have been 
given to advance science and secular education. 
We have the Rockefeller Foundation, the 
Russell Sage Foundation, the Carnegie Foun- 
dation. Cities are putting endowments behind 
public libraries and Christian Associations; 
the state is underwriting secular education with 
countless billions of dollars. The present sit- 
uation demands that religious education talk 
in terms of millions of dollars ; in terms of per- 

165 



RELIGIOUS EDUCATION 

manent endowment. Why not ask some one 
to put a permanent endowment of ten millions 
of dollars behind a bureau of research and pub- 
licity for the promotion of a national program 
of religious education? And why not launch 
campaigns in all the communities of America 
for the permanent endowment of community 
programs of religious education? 

The state collects inheritance taxes upon the 
theory that part of every man's accumulation 
belongs to the community. Every citizen owes 
something to the religious life of the commu- 
nity in which he lives. It is only proper that 
those who have prospered largely in a com- 
munity should give a portion of their property 
to the perpetuating of the moral and religious 
influences which have made possible the peace- 
ful pursuit of industry and the enjoyment of 
the higher and richer values in the realm 
of the heart and intellect. What greater monu- 
ment could a man leave to his memory than 
an endowment which will perpetuate the moral 
and religious life of the community? Coming 
generations will call men blessed who have es- 
tablished the foundations of virtue among the 
people. 

2. Church Budget. Increasingly 
churches are adding to their regular budget 
the expenses of the local church school. It 
should become the policy of churches to in- 
clude in the regular budget of the year a con- 
tribution for community religious education. 

166 



A COMMUNITY SYSTEM 

3. Personal contributions. There are 
many citizens who will be glad to contribute 
largely to a thorough-going program of relig- 
ious education. 

4. Tuition fees. Students in the com- 
munity school of religious education pay an 
enrolment fee of from two to five dollars each. 

2. The Community Board of Religious Edu- 
cation 

This Board consists of three, five, seven or 
nine members, depending upon the size of the 
community. The Board sustains substantially 
the same relationship to the Community Sys- 
tem of Religious Education that a Board of 
Education holds to the administration of a 
system of public schools. This Board will 
elect a city superintendent of religious educa- 
tion who may also be the director of the com- 
munity training-school for religious leaders. 
It will approve the faculty, curriculum, and 
text-books recommended by the superinten- 
dent, formulate suitable rules and regulations 
for all schools operated by the Board, secure 
suitable quarters for all schools, and have gen- 
eral supervision over the educational work un- 
dertaken by the Community Council of Re- 
ligious Education. This Board will select its 
own chairman and secretary. It will make an 
annual report to the Community Council of 
Religious Education and submit a detailed 
requisition for the budget for the ensuing year. 

167 



RELIGIOUS EDUCATION 

V. THE COMMUNITY SYSTEM OF 
RELIGIOUS SCHOOLS 

The following schools will constitute the 
system of religious schools for the community: 

(1) The Sunday Church Schools. These 
schools will be at the heart of the system of re- 
ligious education for the community. While 
absolutely under the control of the local church 
they must be regarded as integral parts of a 
community's system of religious education. 
These schools must be raised to the highest de- 
gree of efficiency. Their courses of study and 
programs must be coordinated with those of 
the week day schools and the Community 
Training School of Religious Education. All 
community programs should reenforce and 
strengthen the schools maintained by the local 
churches. 

For a detailed treatment of the organization 
and administration of the local church school 
see my The Church School and Organization 
and Administration of the Church School, 
The Pilgrim Press, Boston. 

{2) Week Day Church Schools. These 
schools must reenforce the Sunday 
church schools and be correlated with the 
curriculum and time schedule of the public 
schools. There are many problems involved 
in the development of this system of schools. 
Their success involves: 

1. An adequate supply of trained lay 
teachers. 

108 



A COMMUNITY SYSTEM 

2. A curriculum suited to the needs of 
the various grades and related to the programs 
of Sunday and public school instruction. 

3. An enlightened public sentiment which 
will insure the necessary moral and financial 
support, and prevent misunderstandings and 
partisan controversies. 

(3) Church Vacation Schools. In many 
communities the vacation may be used for re- 
ligious training. All church vacation schools 
operated in a community should be under the 
direction of the Community Board of Religious 
Education. 

(4) The Community School of Religious 
Education. The community school of relig- 
ious education is a high-grade night college of 
religious education. It will attempt to do 
for the training of religious educators 
what a city or state normal college does for 
the training of secular teachers. The 
curriculum of the school will cover all phases 
of the educational work of the local church 
and the community. The two distin- 
guishing features of this school are: (a) A 
unified educational program in which all 
courses will harmonize with an educational pol- 
icy which the entire faculty is expected to pro- 
mote; this means supervision and direction of 
all work by the Community Board of Relig- 
ious Education and by the director, (b) All 
courses offered by the school will contribute to 
a community-wide program of religious educa- 

169 



RELIGIOUS EDUCATION 

tion. All lectures delivered, all literature dis- 
tributed, and all bulletins issued must contrib- 
ute to the building of a community ideal 
which will give common conceptions and unity 
of purpose so that an adequate system of re- 
ligious education may be established. 

The pupils in this school are expected to 
work. Regular lessons are assigned and stu- 
dents must study, recite, and pass examina- 
tions just as they do in all standard schools. 
The courses require hard work and much time, 
but they will make trained teachers. It is not 
the purpose of this school to offer courses that 
can be taken without effort by teachers who 
feel the honor of diplomas, stars, badges or 
seals. It does offer courses of training that 
are within the range of the average teacher, 
but which require time, energy and some 
money, and whose chief incentive is a desire to 
become efficient in the teaching service of the 
church. 

A church which contemplates week day re- 
ligious instruction must come to see that a 
church which cannot adequately care for chil- 
dren on Sunday has no right to ask for their 
time on week days. Church schools that are 
not doing creditable work must not ask the 
public schools for academic credit until their 
equipment and their teaching force equals that 
of the public schools. The request for high 
school credit for work done in local churches 
must carry with it assurance that the work is 
in every way worthy of academic credit. All 

170 



A COMMUNITY SYSTEM 

these conditions demand thorough-going com- 
munity programs of teacher training. Teacher 
training is serious business. Upon its success 
depends the future of the church. Pastors 
and church boards must demand trained intel- 
ligence on the part of religious teachers. They 
must be willing to lead their teachers to heroic 
efforts and financial sacrifices to the end that 
the children may be nurtured in the knowledge 
and admonition of the Lord. 

It is to aid in this high service that the com- 
munity school of religious education is estab- 
lished. 

(For details of organization, program, cur- 
riculum, text-books, etc., see my The City In- 
stitute for Religious Teachers, University of 
Chicago Press.) 



VI. THE COMMUNITY SUPERINTENDENT OF 
RELIGIOUS EDUCATION 

The development of a community system 
of religious education demands professional 
leadership. There are technical educational 
problems involved which require the highly 
trained expert. There are also problems of 
organization and administration which de- 
mand the attention of a skilful executive. The 
city superintendent of public schools is a com- 
paratively new official. His duties are just 
now being defined, but it is very evident that 
there must be some officer in whom a multitude 
of interests center, and around whom a coor- 

171 



RELIGIOUS EDUCATION 

dinated educational program can be con- 
structed. This same type of service should be 
done for religious education by a community 
superintendent of religious education. 

(i) Qualifications. This officer should have 
unquestioned Christian character, and large 
sympathies. He should believe in the people 
and be willing to endure hardships for the sake 
of the cause he represents. He should have a 
broad general education, a knowledge of com- 
munity problems, sociology and psychology. 
In addition to this training a community super- 
intendent of religious education should have 
special training in the field of religion, Bibli- 
cal history and literature, and an extended 
technical training in the field of religious edu- 
cation. Beyond this he should have rare judg- 
ment, tact and executive ability. 

(2) Duties. Among the duties of this of- 
ficer the following may be enumerated : 

1. Directing the development of the com- 
munity system of religious education, as its 
executive head. 

2. Directing the reading and study of 
the members of the community system of re- 
ligious education. This involves the prepara- 
tion or selection of study material, bibliogra- 
phies, etc. 

8. Directing the Community School of 
Religious Education. This involves the build- 
ing of the curriculum, selection, training and 
supervising of the faculty (See Chapters IV 

172 



A COMMUNITY SYSTEM 

and V in The City Institute for Religious 
Teachers), and the direction of the studies of 
the student body. The curriculum must be 
unified and adapted to the needs of the com- 
munity. The school must not be a place where 
all sorts of educational nostrums are vended. 
The superintendent of the community system 
of religious education should use the school to 
meet the community's religious needs, and no 
one can know better than he and his assistants 
what product to expect from the community 
training school. 

4. The supervision of week day religious 
schools operated under the Community Board 
of Religious Education. This will involve 
building the courses of study, supervising in- 
struction and relating these schools to the pro- 
grams of the public schools and the Sunday 
sessions of the church schools. 

5. The coordinating of all religious educa- 
tion agencies of the community. This will in- 
volve surveys, and the compilation of facts 
upon which the Community Council of Re- 
ligious Education can base a constructive pro- 
gram. Gradually all overlapping and conflicts 
will be eliminated, and neglected work will be 
given attention. 

6. The supervision of all interschool ac- 
tivities, such as church school athletic leagues, 
union picnics, etc. 

7. The gathering of statistics, and the 
maintenance of a central office where informa- 
tion of interest to all the church schools may be 

173 



RELIGIOUS EDUCATION 

had upon application. Uniform records for 
the community are desirable. 

8. The supervision of pageants, festivals 
and dramas in which the pupils and the com- 
munity cooperate. 

(3) Authority. The superintendent of re- 
ligious education should exercise undisputed 
authority over the schools and activities which 
are under the direction of the Community 
Board of Religious Education. He will have 
only an advisory relationship to the local 
church schools. Upon invitation he will give 
direction to the work of local churches. The 
smaller schools, unable to employ trained 
directors of religious education, will be able to 
get expert assistance from the community 
superintendent. The tactful superintendent 
will be able to go from church to church as an 
expert adviser without interfering with de- 
nominational authority over the local church. 
The superintendent of religious education 
should rank with the community superinten- 
dent of public schools. The most harmonious 
relations should exist between these two 
educators. 

(4) Methods of Supervision. The superin- 
tendent and his assistants (for in large city 
systems there will be specialized supervision), 
will use a variety of methods of supervision. 
The following may be enumerated: 

1. The erection of common standards as a 
basis of inspection and classification. 

174 



A COMMUNITY SYSTEM 

2. Mass meetings of citizens for discus- 
sion of vital community problems, thus creat- 
ing public sentiment to sustain the advanced 
methods. 

3. Mass meetings of teachers and officers 
in the religious schools of the community for 
the purpose of creating common ideals. 

4. Group meetings for the discussion of 
specific topics. 

5. Exhibits of the work of the school to 
create community cooperation. 

6. Exhibits for the information of special 
classes or groups of teachers. 

7. Observation work and practice teach- 
ing. The students in the training school can 
observe good teachers under direction, and 
actual lesson plan writing and practise teach- 
ing under supervision can be arranged in the 
week day schools, and in the various Sunday 
sessions of the church schools. For this pur- 
pose special classes or departments may be 
developed as demonstration centers. The best 
talent in the schools of the community may 
soon be developed into satisfactory leadership 
for these centers under direction of a trained 
superintendent. 

8. Exemplary classes. Expert teachers 
may conduct classes in different grades or sub- 
jects in the presence of teachers who have been 
called together to see concrete illustrations of 
the methods advocated by the superintendent. 

9. Personal conference with teachers and 
officers. 

175 



RELIGIOUS EDUCATION 

10. The gathering and interpretation of 
statistics in individual schools and for the 
community as a whole. 

11. The formation of professional associa- 
tions, such as an Association of Supervising 
Officers, the Association of Primary Grade 
Teachers, etc. 

12. The stimulation of professional read- 
ing. 

VII. FIRST STEPS IN THE INAUGURATION OF A 

COMMUNITY SYSTEM OF RELIGIOUS 

EDUCATION 

There are four elements necessary to the 
successful launching of a community program 
of religious education : 

( 1 ) Expert supervision. It is a mistake to 
begin a movement involving so many technical 
problems as a community system of education 
without the guidance of a specialist who is 
competent to direct the community wisely in 
its forward-looking program, and who can or- 
ganize and successfully administer an educa- 
tional system. This movement requires the 
leadership of an educator, not a promoter, 
booster or advertising expert. 

(2) Community organization. The second 
essential is a community organization which 
sustains the various elements in the community 
school system as they are developed. This 
community organization is fundamental. More 
thought should be given to it than to any other 
part of the system. The Community Council 

176 



A COMMUNITY SYSTEM 

and the Community Board of Religious Edu- 
cation discussed in this chapter must be com- 
posed of men and women who become the best 
informed citizens of the community on this 
subject. The system of religious education 
cannot grow faster than the community or- 
ganization develops. The education of the 
community leadership is an essential part of 
every community program of religious educa- 
tion. 

(3) The community school for training 
leaders. No school system can grow without 
trained leaders. This high-grade night col- 
lege of religious education must be established 
at the beginning of the movement. It must 
not be established, however, without the expert 
leadership and the community council. Many 
communities have launched training schools 
for teachers without community backing and 
without competent professional guidance, but 
such ventures have always proved to be unsuc- 
cessful. Unless these two elements are pro- 
vided the third would better not be attempted. 

(4) A complete system planned from the 
beginning. The leaders of a community move- 
ment should see the end from the beginning. 
In their minds there should be the blue-print 
of the completed system. This system should 
develop just as fast as public sentiment can 
be created to sustain it. Unless the plan is 
present at the beginning the development may 
be slow and the whole program may fail be- 
cause of misdirection. 

177 



RELIGIOUS EDUCATION 

VIII. COOPERATION OF COMMUNITY SYSTEMS 
OF RELIGIOUS EDUCATION 

When the Maiden community system of re- 
ligious education has been fully established it 
will parallel the community's system of public 
schools and be equally efficient. There will 
be a complete coordination of the two systems 
of schools, and while under two separate man- 
agements, the two systems of schools will pro- 
vide a unified educational program for the city. 

As this system develops and the church 
creates a teaching class, a body of men and 
women schooled in the special technique of 
religious education, there will arise the need 
of associations of religious educators for the 
discussion of the scientific aspects of this new 
profession. One of the most effective educa- 
tional forces in this country is the annual 
meeting of the Superintendents' section of the 
National Education Association. Here the 
public school superintendents meet for the ex- 
change of experiences in the field of school 
administration. Of similar value would be an 
annual meeting of the community superin- 
tendents of religious education, or an annual 
meeting of the teachers of special subjects or 
grades in week day religious schools. There 
are professional aspects involved in religious 
education which demand professional associa- 
tions. Public education demands the National 
Education Association. The new movement in 
religious education demands a national associa- 

178 



A COMMUNITY SYSTEM 

tion in this field also. The association is al- 
ready at hand. In the Religious Education 
Association which has pioneered the field for 
modern methods, we have an association for 
professional leaders whose aim is "to inspire 
the educational forces of our country with the 
religious ideal ; to inspire the religious forces of 
our country with the educational ideal, and to 
keep before the public mind the ideal of Re- 
ligious Education, and the sense of its need and 
value." This association is the ideal "open 
forum" for the religious educator. 

For purposes of extension, promotion and 
economy of administration another type of or- 
ganization is desirable. Community associa- 
tions, while preserving their own independence, 
may be federated into district, state, national 
and international associations. Independent 
public school districts are units in county, state 
and national systems, with county and state 
superintendents, and a national commissioner 
of education with a bureau for research and 
unification. These county, state and national 
supervisors collect statistics, distribute reports 
and valuable studies of problems of general 
interest, seek unity of organization and 
methods, etc. Religious education also de- 
mands its county, district, state, national and 
international machinery for the very same rea- 
sons that the state schools demand similar 
machinery. Will this type of organization 
have to be created de novo as the new commu- 
nity systems are established, or have we machin- 

179 



RELIGIOUS EDUCATION 

ery closer at hand which may serve this end? 
It is my conviction that the machinery of the 
International Sunday School Association 
may be made to serve this new movement, pro- 
vided its leaders frankly champion the modern 
community program of religious education in 
its complete outline, and modify the old com- 
munity organization so that permanent sup- 
port is assured, and the most modern educa- 
tional leadership is demanded. By setting 
itself consciously to the task of organic recon- 
struction, and by a constructive and fearless 
educational policy, this association may be 
saved for service in the new day which is just 
ahead. There are many recent signs that this 
readjustment has already begun (See Minutes 
of the Fourth Meeting of the Executive Com- 
mittee Meeting of the International Sunday 
School Association, Chicago, Feb. 14-15, 
1917). It may be that this reorganized asso- 
ciation may become The International As- 
sociation of Church Schools of the future. 

This chapter is concerned with non-denom- 
inational community organization of religious 
education, and consequently does not consider 
the place of denominational organization of 
religious education, and its relationship to the 
local church school. 

Maiden now has 

1. A community council of religious edu- 
cation. 

2. A community board of religious educa- 
tion. 

180 



A COMMUNITY SYSTEM 

3. A community superintendent of re- 
ligious education. 

4. A community school of religious educa- 
tion. This school has a faculty of twelve mem- 
bers and 445 students. It has also about 800 
children in training for purposes of demon- 
strating methods in use in the school. 
Pageants and festivals are a definite part of 
the work of this school. 

IX. SUMMARY 

The present system of organization for co- 
operative efforts in religious education was 
designed to meet the needs of an earlier period. 
It has proved inadequate to meet the needs 
of the present day. Certain fundamental 
principles of freedom, permanence and co- 
operation must be kept in mind in the con- 
struction of a new program. A complete 
community program of religious schools 
should be projected parallel with the com- 
munity's system of public schools, and this 
system of church schools should be perfected 
as fast as public sentiment can be created to 
support it. When such community systems 
of religious education have been erected, they 
may be united for mutual helpfulness into a 
national association of church schools. 

X. REFERENCES 

(1) On Community Training Schools: 

Athearn, W. S., The City Institute for Religious Teachers, 
1915, University of Chicago Press, Chicago. Manny, F. A., 

181 



RELIGIOUS EDUCATION 

City Training Schools for Teachers, Bulletin No. 47, 1914, 
Bureau of Education. Sharon, J. A., The Reciprocal Rela- 
tions of the Normal School and the City System, The Edu- 
cational Bi-monthly, 11:3, pp. 242-249. MeMurray, Charles 
A., The Practice School the Laboratory of the Normal School, 
School and Home Education, 34 : 8, pp. 299-301, April, 1915. 
Larned, W. S., A School System as an Educational Laboratory, 
Harvard-Newton Bulletins No. 1, 1914. Harvard University, 
Cambridge, Mass. 
(2) On Supervision of Teaching: 

McCracken, C. C, Training of Teachers While in Service, 
The Ohio Teacher, 37 : 8, pp. 393-399, March, 1917. Andrews, 
W. E., Training Teachers in the Small Public High School by 
Cooperative Study of Daily Work, School and Home Educa- 
tion, 36 : 9, pp. 247-250, May, 1917. Strayer, G. D., A Brief 
Course in the Teaching Process, Chapter XVII. The Macmillan 
Company, New York. Dewey, John, The Relation of Theory 
to Practice in the Education of Teachers, Third Yearbook of 
the National Society for the Scientific Study of Education. 
The University of Chicago Press. Judd, C. H., and Parker, 
S. C, The Organization of Practice Teaching, Chapter X, 
Problems Involved in Standardizing State Normal Schools, 
in Bulletin No. 12, 1916, Bureau of Education. Observation 
and Practice Teaching, Proceedings of the National Society of 
College Teachers of Education, 1909, Public School Publish- 
ing Co., Bloomington, 111. Preparation for Practice Teaching, 
Syllabus of a Course on the Theory and Practice of Teaching in 
Elementary Schools, pp. 11 and 12; Extension Syllabi, Series 
A, No. 23, Teachers College, Columbia University, New York. 
Coe, George A., A Scheme for Constructive Observation 
Work in Sunday Schools, Religious Education, 9 : 6, Decem- 
ber, 1914. Athearn, W. S., The Organization and Adminis- 
tration of the Church School, Chapter VII. The Pilgrim Press, 
Boston, Mass. Earhart, Laura, Types of Teaching. Hough- 
ton Mifflin Co., Boston. Jones, Grace, Supervision of 
Observation and Practice Teaching in Church Schools, 1917, 
Sunday School Council of Evangelical Denominations, 1701 
Chestnut Street, Philadelphia, Pa. Barnum, Charlotte E., 
Systematic Guidance for Teachers in Training in the Grades, 
The Pedagogical Seminary, 23 : 3, pp. 348-360. Edsall, 

182 



A COMMUNITY SYSTEM 

Winifred, and Anderson, C. J., Observation and Practice in 
Courses for Training Rural Teachers, The School Review, 
25 : 1, pp. 16-26, January, 1917. Practice Teaching for 
Prospective Secondary Teachers, 1916, Educational Mono- 
graphs of the Society of College Teachers of Education, No. 
7. G. M. Wilson, Secretary, Ames, Iowa. Coe, Geo. A., 
Observing One's Own Teaching. In The Graded Sunday 
School Magazine, 3 : 9, pp. 487-489, September, 1917. San- 
tee, A. M., Organization and Administration of Practice 
Teaching in State Normal Schools. In School and Home 
Education, 37 : 1, pp. 8-13, September, 1917. 
(3) On the Public Schools and Community Welfare: 
Hall, F. H., The School Superintendent as a Community 
Welfare Worker, American School Board Journal, 53 : 5, 
p. 32, November, 1916. Marsh, L. A., What a Board of 
Education Owes Its Community, American School Board 
Journal, 53 : 5, p. 16, November, 1916. Trained Teachers 
Promote Community Spirit, The Playground, 11 : 2, pp. 116- 
118, May, 1917. Wirt, Wm., Multiple Use of Child Welfare 
Agencies, Journal of National Education Association, 1 : 9, 
pp. 962-967, May, 1917. Brown, George A., The Greater 
Community, School and Home Education, 36 : 10, pp. 277- 
279, June, 1917. Engleman, J. 0., The Junior Sanitation 
League and Its Work in Decatur, 111., School and Home 
Education, 36 : 5, pp. 132-134, January, 1917. Brown, 
George A., Good Communities Are Made by Good Folks, 
School and Home Education, 36 : 6, p. 157, February, 1917. 
McCormack, J. T., The Public School and Community Wel- 
fare Work, School and Home Education, supplement for 
November, 1915. Neverman, P. F., Work of the High 
School Principal in the Development of the Community, 
Wisconsin Journal of Education, 49 : 3, pp. 61-70, March, 
1917. Elmira School Bulletin, Extension Number, 1 : 2, 
March, 1917. Elmira, New York. Grundy, S. P., What 
Public Schools Can Do in Social Service, Hibbert Journal, 
10 : 3, pp. 685-692, April, 1912. Boynton, F. D., Coopera- 
tion in School System, Educational Review, 53 : 4, pp. 329- 
340, April, 1917. Dykema, Peter, Community Music and 
the Spirit of Democracy, The Playground, 10 : 10, pp. 368- 
377, January, 1917. Gordon, E. B., What Music Did for 

183 



RELIGIOUS EDUCATION 

Winfield, The Playground, 11 : 2, pp. 69-74, May, 1917. 
Baker-Law, The Child Voice: Responsibility of the Com- 
munity Toward It, Journal of the National Education Asso- 
ciation, 1 : 6, pp. 588-592, February, 1917. Monroe, Paul, 
Joint Educational Responsibility of the School and the 
Community, Educational Review, May, 1906, pp. 433-450. 

(4) On Chukch Schools and Community Welfare: 
The Survey, special number on the Community and the 

Church, 25 : 23, March 3, 1911. Atkinson, H. A., 14 Beacon 
St., Boston, Community Study of Parish of Clinton Avenue 
Congregational Church, Brooklyn, N. Y. Byington, Margaret 
F., What Social Workers Should Know About Their Own Com- 
munities. Russell Sage Foundation, New York. Religious 
Work and Opportunity in Country Towns, American Uni- 
tarian Association, Boston. Bacon, A. F., What Bad Housing 
Means to the Community, American Unitarian Association, 
Boston. Beckwith, F. H., Community Social Survey and 
Religious Census, New York State Sunday School Association, 
Albany, N. Y. Carroll, C. E., The Community Survey in 
Relation to Church Efficiency. Abingdon Press, Cincinnati. 
What Every Church Should Know About Its Community, Social 
Service Commission of Congregational Church, 14 Beacon 
St., Boston. Harrison, S. M., Community Action Through 
Surveys, Russell Sage Foundation, New York. Peabody, 
Francis G., The Social Conscience and the Religious Life, 
American Unitarian Association, Boston. Eliot, Charles W., 
The Wise Direction of Church Activities Towards Social Wel- 
fare, American Unitarian Association, Boston. Welch, Her- 
bert, The Relation of the Church to the Social Worker, American 
Unitarian Association, Boston. Davis, W. L., A Community 
Welfare Week, American Unitarian Association, Boston. 
Leatley, Clara B., Social Service for Young People in the 
Church School, American Unitarian Association, Boston. 
Aronovici, Carol, Knowing One's Own Community, American 
Unitarian Association, Boston. Hudson, H. H., The Value 
of a Sunday School Community Survey, Alumni Bulletin of 
University of Virginia, 9 : 4, pp. 473-475, August, 1916. 
Charlottesville, Va. 

(5) On Community Music and Pageantry: 
Dykema, P. W., The Relation of Schools and Colleges to 

184 



A COMMUNITY SYSTEM 

Community Music. In The Playground, 11:6, pp. 305-313, 
September, 1917. Surette, T. W., Music and Life, 1917, 
Houghton Mifflin Co., Boston. MacKaye, Percy, Community 
Drama, 1917. Houghton Mifflin Co., Boston. Beigle and 
Crawford, Community Drama and Pageantry, 1916. Yale 
University Press. Chubb, Percival, et al., Festivals and 
Plays, 1912, Harper and Bro., New York. Bates and Orr, 
Pageants and Pageantry, 1912, Ginn & Co., Boston. Davol, 
Ralph, A Handbook of American Pageantry, 1914, Davol Press, 
Taunton, Mass. Curtis, Eleanor W., Dramatic Instinct in 
Education, 1914, Houghton Mifflin Co., Boston. Mackaye, 
Constance d'Arcy, The Forest Princess, 1916. The House of 
the Heart, 1916, Henry Holt Co., New York. Lutkenhaus 
and Knox, Plays for School Children, 1915, Century Co., 
New York. Stevens, T. W., MacKaye, P. W., The Pageant 
and Masque of St. Louis, 1914, St. Louis Pageant Drama 
Association. MacKaye, P. W., A Substitute for War, 1915. 
The New Citizenship, 1915. The Macmillan Co., New York. 
Music of the Christian Church, 1916. A. L. Dennis, Newark, 
N. J. A Pageant of the Church, 1916, National Board of the 
Y. W. C. A., New York. Johnson, F. E., New Types of 
Cooperative Teaching. In Religious Education, 12 : 4, pp. 
280-286, August, 1917. Gordon, Edgar B., Community 
Music and Drama, 1917. Bulletin, Extension Division, 
University of Wisconsin, Madison. 



185 



CHAPTER IV 

THE UNIFICATION OF EDUCA- 
TIONAL AGENCIES 



OUTLINE OF CHAPTER IV 

The Unification of Educational Agencies 



I. 


The Present Situation 


II. 


An Analysis of Leading Organizations 




1. 


The American Sunday School Union 




2. 


The International Sunday School Associa- 
tion 

a. Organization 

b. Objects 

c. Critical Analysis 




3. 


The Sunday School Council of Evangelical 
Denominations 

a. Organization and Function 

b. Critical Analysis 




4. 


The International Sunday School Lesson 
Committee 

a. Organization 

b. Methods of Work 

c. Authority of the Committee 

d. Critical Analysis 

e.. Constructive Suggestions 

(1) Principles Underlying Curricula 

Building 

(2) Suggested Methods of Procedure 

for a Lesson Committee 
f. Bibliography 

(1) References on Construction of 

Curricula 

(2) References on the International 

Lesson Committee 




5. 


The Commission on Christian Education 




6. 


The Council of Church Boards of Educa- 
tion 




7. 


The Missionary Education Movement 




8. 


The World's Sunday School Association 




9. 


The Religious Education Association 




10. 


Other Organizations 


III. 


The Burden of the Local Church School 


IV. 


Suggested Remedies 


V. 


Su 


mmary 



189 



CHAPTER IV 

THE UNIFICATION OF EDUCA- 
TIONAL AGENCIES 

I. THE PRESENT ^SITUATION 

The presence of many conflicting agencies 
in the field of religious education shows the 
profound, widespread and active interest in 
this important subject. Organizations come 
into existence in response to specific felt 
needs. The life of an organization will usu- 
ally depend upon its ability to serve the pur- 
pose for which it was created. In a rapidly 
developing movement like religious education 
points of emphasis change, new needs arise, 
and the organization must modify its methods 
or give way to a new organization. We have 
organizations which are just going down be- 
hind the western horizon, emblazoned with 
honors of the days that are past; we have 
organizations just rising above the eastern 
skyline with promise of some new service to 
the world; we have organizations at the 
zenith of their glory, bearing the burden of a 
present worth-while task, but we also have 
organizations which renew their life from 
year to year, retaining the legacy of rich 
experience but never losing the prophetic 
glow of youth. 

191 



RELIGIOUS EDUCATION 

It is the purpose of this chapter to evaluate 
briefly the work of the leading organizations in 
the field of religious education, discuss the 
problems which have arisen in the stress of 
the active operation of the various organiza- 
tions in common territory, and suggest 
principles which underlie the solution of 
these problems. It must be understood that 
all the agencies have made valuable con- 
tributions and that they are conducted by 
men and women of the highest character and 
motives. 

II. AN ANALYSIS OF LEADING ORGANIZATIONS 

i. The American Sunday School Union — 
Founded 1824 
This organization has for its objects: (a) 
to establish and maintain Sunday schools in 
communities that are without churches or 
regular religious services; (b) to circulate 
religious and morally uplifting literature 
wherever it is needed; (c) to stimulate active 
and systematic cooperation among Christian 
workers in rural communities; (d) to improve 
and develop union Sunday schools by training 
their leaders for more efficient service; (e) to 
serve as an efficient agency in practical com- 
munity development. During its century of 
history this organization has distributed more 
than ten million dollars' worth of morally 
sound, instructive literature; organized ap- 
proximately 120,000 Sunday schools in 
neglected districts, and carried the Word of 

192 



UNIFICATION 

God in the hands of a living teacher to 
countless thousands of boys and girls. The 
Union establishes union Sunday schools in 
neglected districts. 

For years there has been a working agree- 
ment between the Union and the Interna- 
tional Sunday School Association by which 
the Union devotes its energies to founding 
and caring for union schools and seeks its 
support from personal subscriptions, and 
from its own schools; the International Sun- 
day School Association promotes schools al- 
ready organized and under denominational 
control, and seeks its support from schools 
instead of individuals. In recent years the 
International Sunday School Association has 
sought its funds from both schools and per- 
sonal gifts and its representatives have been 
in disagreement with Union missionaries on 
this account. Another point of disagreement 
between the Union and the denominational 
and interdenominational agencies is on the 
question of territory. What is neglected ter- 
ritory? It is charged that the missionaries 
of the Union do not move on to a neglected 
territory, but remain in fertile fields as com- 
petitors of denominational agencies. Many 
of the denominational boards have extension 
departments for the purpose of organizing 
denominational schools in new and neglected 
districts. These Boards are in constant op- 
position to the Union missionary. There is 
at the present time a tendency to belittle or 

193 



RELIGIOUS EDUCATION 

ignore the Union as a vital factor in the 
religious education of the American people. 
This is very unfortunate. There are in the 
United States sixty million unchurched 
people; there are thousands of communi- 
ties into which no denominational missionary 
is going. Until the denominations learn how 
to do pioneer work collectively and are organ- 
ized to do it adequately and effectively, they 
should actively cooperate in the work of the 
American Sunday School Union. 

The work of this Union should be given 
the widest publicity, its officers and mission- 
aries should be given places on programs and 
at the council tables of both denominational 
and interdenominational agencies. Public- 
ity and friendly council will secure the most 
cordial relationships between the Union and 
other organizations in this field. 

References: 

Rice, E. W., The Sunday School Movement and the American 
Sunday School Union. 1917. American Sunday School 
Union, Philadelphia. Brown, M. C, Sunday School Move- 
ment in America. 1901. Revell, New York, pp. 26-33. 
Cope, H. F., The Evolution of the Sunday School. The Pilgrim 
Press, Boston, pp. 80-90. 

2. The International Sunday School Asso- 
ciation — Founded 1872 
a. Organization. 

The International Sunday School Associa- 
tion is an interdenominational voluntary 
association of Sunday-school workers. Its 

194 



UNIFICATION 

constituency is from every denomination of 
Evangelical Christianity, but solely on a vol- 
untary basis. This association covers the 
North American continent and includes 
the West India islands. It does its work 
through a system of auxiliary Sunday-school 
associations: state, provincial, county, district, 
township or city. These associations are 
voluntary and autonomous in character. There 
are 63 state and provincial associations; 2,592 
county associations; approximately 10,000 
township associations, and many flourishing 
city associations. These associations employ 
over 300 paid workers on full time and com- 
mand the services of 267,307 other workers 
without remuneration. These associations 
hold annually about 21,000 conventions with 
an attendance of from four to five million 
Sunday-school workers. 

The Sunday School Association Conven- 
tion is the sole source of authority in all 
association matters. These conventions are 
delegate bodies. Any local church school has 
the right to send its delegates to the town- 
ship, county, state or provincial conventions. 
State or provincial associations send their 
delegates to the International Convention. 
The final authority for all action in the In- 
ternational Sunday School Association rests 
in the International Convention. Between 
conventions the authority is vested in the 
International Executive Committee, which is 
elected by the International Convention from 

195 



RELIGIOUS EDUCATION 

nominations made by the state and provincial 
associations. Between sessions of the Inter- 
national Executive Committee the direction 
of the International Sunday School Associa- 
tion is in the hands of a Board of Trustees 
elected by the International Executive Com- 
mittee from their own number. Between 
January 31, 1907, and the Chicago Conven- 
tion, June 23-30, 1914, the International 
Sunday School Association was a closed cor- 
poration, being under the absolute control of 
a self -perpetuating Board of Trustees. Dur- 
ing its entire history, except this seven-year 
period of autocracy, the International Sunday 
School Association has been a purely demo- 
cratic organization. 

The work of the International Sunday 
School Association is administered by three 
departments working under the direction of 
a general secretary. These departments are: 
(1) the Field Department, which has the 
direction of the promotion of all association 
plans and policies; (2) the Department of 
Education, which is responsible for the edu- 
cational policies of the Association, and (3) 
the Business Department, which is responsible 
for the office administration and financial 
plans under the direction of the Board of 
Trustees. 

b. Objects. 

The International Sunday School Associa- 
tion has defined its objects as follows: 

196 



UNIFICATION 

1. To promote the educational and evan- 
gelistic interest of Sunday-school work every- 
where within its field. 

2. To cooperate with all agencies and 
forces that have for their aim the develop- 
ment of the Sunday-school life of the North 
American continent. 

3. To be a common rallying organization 
for the Sunday-school workers of all evan- 
gelical denominations and thus foster the 
unified spirit of the Kingdom of Christ. 

4. To especially direct and stimulate com- 
munity or inter- Sunday-school work for the 
help and encouragement of local Sunday- 
school workers along educational lines in 
both principle and method. 

These objects are attained through the 
following activities: 

a. Sunday School Conventions. 

b. Sunday School Institutes. 

c. Schools of Principles and Methods. 

d. Community Schools of Religious Edu- 
cation. 

e. International Training- School for Sec- 
retaries and Field Workers. 

/. International Older Boys' and Older 
Girls' Camp Conferences. 

g. Graded Unions. 

h. Sunday School Superintendents' 
Unions. 

i. Organized Adult Bible Class Federa- 
tions. 

197 



RELIGIOUS EDUCATION 

j. Older Boys' and Older Girls' Sunday- 
school Conferences. 

k. Older Boys' and Older Girls' Inter- 
Sunday-school Councils. 

Z. The Home Visitation Movement. 

m. Work among Negroes. 

n. The International Lesson Committee. 

o. Special Campaigns. 

p. General Supervision and Coordination 
of Auxiliary Associations. 

q. Promotion of Denominational Stand- 
ards. 

Every church school accredited to a religious 
denomination has two relationships, — one — 
a family relationship — to the denomination; 
the other — a territorial relationship — to the 
community. The International Sunday 
School Association claims as its specific func- 
tion the direction of all community relation- 
ships. It disavows any claim to authority 
within the local school. The 1911 Inter- 
national Convention defined the Association's 
relation to the denominations as follows: 

"The International Association, in short, 
disclaims the role of either master or servant 
to the denominations, or as having in itself 
any authority whatever over the denomina- 
tions. Whenever the door of Sunday-school 
service is open to the International Associa- 
tion or its auxiliaries, these Associations will 
gladly enter and serve as the denominations 
severally or collectively may desire, and in 

198 



UNIFICATION 

turn will gratefully receive from the denom- 
inations like service and support, but it will 
thus cooperate and serve the denominations 
only as ally and friend, not as master or mere 
servant. The best service the International 
Association can render to the denominations 
is when it helps the denomination to do its 
own work effectively through its own (Inter- 
national) agencies, and as such steadfast and 
serviceable ally the International Association 
may confidently claim and receive the cordial 
support of the denominations.' ' (See Report 
of International Convention, 1911.) 

c. Critical Analysis. 

Recognizing a glorious history and appre- 
ciating the present strength of this great 
institution, the educator seeks to evaluate this 
organization with reference to the future. 
He asks, "Is the International Sunday 
School Association capable of leadership in 
the new day which is just ahead?" .We must 
frankly admit that there are many serious 
minded educators who are answering this 
question in the negative. There are three 
outstanding reasons for this negative answer: 

1. It is an ultraconservative organiza- 
tion which adopts new ideas slowly. Its 
forward steps are often forced by discontent 
within the ranks, rather than by the ideals 
of its leaders. The graded lesson controversy 
is in point here. This association is not noted 
for constructive educational leadership. It 
makes progress usually by a process of com- 

199 



RELIGIOUS EDUCATION 

promise with more progressive agencies. 
Progressive men within its ranks have de- 
spaired of realizing their ideals within the 
Association and withdrawn to form new and 
competing organizations. In an attempt to 
keep the whole army together the leaders 
have developed the technique of organization 
to high perfection, but they have often lost 
sight of the ideals and purposes for which 
the army was organized. The facts compel 
us to admit that the International Sunday 
School Association is a conservative body 
which has at times moved forward under 
protest. 

2. It has an outworn financial policy 
which is incompetent to carry the educational 
program of the future. (See Chapter III, 
pp. 143-147, 180.) 

3. It has not convinced the country that 
it has educational vision. Its name is not 
synonymous with sound educational theory. 
It has glorified the practical and ignored 
sound theory. It has federated, popularized 
and exploited the things it found, not the 
things which it produced. Often, it has given 
currency to things which were good; often 
it has been the vender of cheap, educational 
nostrums. The educational head has been 
well equipped with sensory and motor nerves, 
so that a movement in one section of the 
International field could be quickly distrib- 
uted to the entire field. Its centers of reflex 
action have been perfect but there has been 

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UNIFICATION 

no center for reflection, analysis, reorgan- 
ization and interpretation. Things went out 
as they came in. The North Dakota plan 
for public school credit for Bible Study 
under church auspices appeared on the hori- 
zon. Instantly, the International Association 
spread the movement to the ends of the 
continent and today twenty-three states have 
instituted some form of academic credit based 
on this plan. But we are now beginning to 
ask, "Does the church want or need public 
school credit for Bible study? Is this the best 
way to promote Bible study?" We are 
doing our thinking after we have acted. This 
method is typical of the educational depart- 
ment of the International Sunday School As- 
sociation. The reason is that this Association 
has been organized for propaganda, but it has 
not been organized for reflection, research 
or constructive educational procedure. Its 
educational committee has been composed of 
competent educators who were without 
power to inaugurate an educational program; 
the committee has seldom had a formal meet- 
ing, and no one on the committee has taken 
his appointment as an opportunity to render 
an educational service to the country. A few 
attempts found their way into the waste- 
basket of the Executive Committee without 
serious consideration. No provision has been 
made for the expenses of the committee for 
attending its sessions. It is evident that 
capable educators will not bear their own ex- 

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RELIGIOUS EDUCATION 

penses to attend committee meetings for the 
purpose of formulating policies which would 
be ignored by an ultraconservative Execu- 
tive Committee. In short, the International 
Sunday School Association has not taken its 
educational department seriously. 

Over against these three adverse criticisms 
we must enumerate some of the virtues of 
this Association. 

1. It is free from commercial attach- 
ments. No publishing interests or other 
vested interests can control its educational 
policy. 

2. It is free from ecclesiastical control. 
The International Sunday School Association 
affords religious educators unlimited aca- 
demic freedom, without which there can be no 
real progress. 

3. Being an interdenominational, volun- 
tary, democratic association it can meet the 
demands of community leadership as no other 
agency can. In Chapter III of this volume 
emphasis was placed on the statement that 
community work can not be effectively done 
with denominational machinery. 

Despite all its shortcomings the Interna- 
tional Sunday School Association has those 
fundamental principles without which no edu- 
cational leadership would be possible. If it 
should go out of existence today the educators 
of the country would demand the creation of 
a new association with its essential features 
unchanged. There is, at present, no other as- 

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UNIFICATION 

sociation which could do its work. This or- 
ganization needs: 

(1) To recast its financial policy. 

(2) To modify its plan of community or- 
ganization after the manner suggested on 
pages 149-162 in order to meet the demands 
of a modern community system of religious 
education. 

(3) To dignify its educational department 
by (a) granting it large liberty in planning 
and executing educational policies; (b) pro- 
viding for the expenses of an able educational 
committee; (c) providing a salary which will 
command the services of the most outstanding 
educator of the continent as educational sec- 
retary; (d) providing for a central bureau of 
research which shall be comparable to the 
United States Bureau of Education. 

There are evidences that progress has 
already been made towards such a reorgan- 
ization of this association as will challenge 
the respect and support of the best minds 
of the American continent. The officers who 
are working from within to bring about these 
needed changes should be reenforced and 
supported by all the religious forces of the 
continent. 

References: 

Official Reports of International Sunday School Association, 
1416 Mailers Bldg., Chicago. Half a Century of Growth and 
Service, International Sunday School Association, Chicago. 
Cope, Henry F., The Evolution of the Sunday School. The 

203 



RELIGIOUS EDUCATION 

Pilgrim Press, Boston, pp. 91-101. Brown, M. C, Sunday 
School Movements in America. 1901. Revell, New York, 
pp. 77-113. 

3, The Sunday School Council of Evangeli- 
cal Denominations— Founded 1910 

a. Organization and Function. 

Very early in the development of the 
Sunday-school movement in America the va- 
rious religious denominations made provision 
for the oversight of the religious nurture 
of their children. Some denominations 
placed their schools in charge of their pub- 
lishing societies; others attached them to 
home missionary organizations, and others 
created separate Sunday-school boards. At 
the present time nearly all of the religious 
bodies have strong Sunday-school organiza- 
tions involving the publishing interests, the 
missionary interests and the educational in- 
terests, usually in some type of affiliation but 
often as organically separate boards working 
in harmony or in discord as shifting interests 
and ideals may determine. In 1910 denomi- 
national educational boards and publishing 
societies organized the Sunday School Council 
of Evangelical Denominations. 

The preamble of this organization reads as 
follows : 

"Recognizing the responsibility of each 
denomination, through its properly consti- 
tuted Sunday-school authorities, to direct 
its own Sunday-school work, and believing 

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UNIFICATION 

that much Sunday-school effort is common 
work, therefore, for the sake of economy, edu- 
cational betterment, and Christian brother- 
hood, we organize ourselves into a body under 
the following constitution." The stated ob- 
jects of the organization are to advance the 
Sunday-school interests of the cooperating 
denominations by (1) conferring together in 
matters of common interest; (2) giving ex- 
pression to common views and decisions, and 
(3) cooperative action on matters concerning 
educational, editorial, missionary, and pub- 
lishing activities. 

The membership of the Council consists of 
the following representatives of the official 
Sunday-school boards, societies, or committees 
appointed by general assemblies, conferences, 
conventions, or councils of evangelical de- 
nominations in the United States or Canada: 
(1) The general, executive, and depart- 
mental secretaries or superintendents. (2) 
Editors of denominational Sunday-school 
literature and their editorial assistants. (3) 
Denominational publishing agents and their 
assistants. (4) Any of the cooperating 
boards or bodies may, if they choose, appoint 
one additional representative. There are 
about thirty cooperative bodies. 

The Council does its work in three sections : 
Editorial, Educational and Extension, and 
Publication. Actions taken by the sections, 
to become binding, must be ratified by the 
entire body. There are five standing com- 

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RELIGIOUS EDUCATION 

mittees: Executive, Membership, Finance, 
Courses of Study, Reference and Council. 

Being a voluntary association of denom- 
inational officials the Council does not claim 
to be a legislative body. Its actions are not 
binding upon any denominational publishing 
house or board, unless these denominational 
agencies choose to respect the findings of the 
Council. 

During its brief history the Council 
has become a very effective and aggressive 
agency. It has undertaken to cover the en- 
tire field of religious education. In so doing 
it has duplicated the work of many other 
educational agencies. Its principle of de- 
nominational autonomy and responsibility in 
the educational work of the several religious 
bodies, and equal or joint denominational re- 
sponsibility for inter-church work, both 
local and general, has left no place for a 
non-denominational or interdenominational, 
non-ecclesiastical organization. 

The attitude of the Council towards inter- 
denominational agencies is clearly set forth 
in the following excerpt from the very able 
report of the former secretary, Dr. H. H. 
Meyer, at the opening of the Third Annual 
Meeting of the Council: 

"The situation in which we find ourselves, 
with regard to the International Sunday 
School Association, appears to me to be just 
this: 

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UNIFICATION 

"Every denomination at all equipped and 
organized for Sunday-school work is awake 
and disposed to regard its responsibility seri- 
ously, and to strengthen its own agencies at 
every point, from the local school to the de- 
nominational supervising board or committee. 
This does not mean an unwillingness on the 
part of any denomination to enter heartily 
into interdenominational Sunday-school work, 
either in the local or in the general field. It 
does mean, however, that the seriousness of 
the Sunday-school tosh, with which every 
denomination is confronted, and responsibil- 
ity for the fulfilment of which rests upon 
the denominational Sunday-school leaders, 
will make it quite impossible for the denom- 
inations permanently to cooperate with each 
other in interdenominational Sunday-school 
work through the channels offered by an out- 
side, independent organization, in the inner 
councils of which the responsible denomina- 
tional Sunday-school executives, as such, 
have no voice. 

"The principle for which the Sunday 
School Council stands, and stands as a unit, 
is that of denominational autonomy in mat- 
ters of Sunday-school administration and 
instruction. The corollary of this principle 
is that the denominations, as such, cannot 
conduct their cooperative educational and ex- 
tension propaganda except through channels 
over which they have immediate control. 
There will always be a broad field of useful- 

207 



RELIGIOUS EDUCATION 

ness open to independent organizations, but 
ultimately, though perhaps gradually, every 
important department of work, on both the 
educational and administrative sides, must be 
taken over by some organization officially 
constituted by and for the cooperating de- 
nominations themselves. 

"It is at this point especially that the 
larger possibilities of the Council must be of 
its own making. Let us not, however, de- 
ceive ourselves with regard to the present 
trend of the development of every depart- 
ment of church work in the larger field. This 
is obviously and most definitely in the direc- 
tion of direct cooperative denominational 
control of interdenominational activities. 

"The third organization above mentioned — 
the Religious Education Association — exists 
primarily for research in the larger religious 
educational field. It seeks, also, to give the 
largest possible publicity to the results of 
the research work in which it is engaged. The 
results of that work are, therefore, available 
for use by any and every denominational or 
other Sunday-school agency desiring to avail 
itself of the opportunity. There is much 
research work, however, the data for which 
must necessarily come from denominational 
sources, to which this Council has more direct 
and easy access than any other organization 
can possibly have. And there are various 
kinds of information obtainable by this Coun- 
cil from denominational sources, which thus 

208 



UNIFICATION 

far no one has attempted to gather in any 
systematic way, the faithful tabulation of 
which would, nevertheless, create and inaug- 
urate a new and most valuable type of vital 
religious educational statistics, directly affect- 
ing the work of this Council and of every 
affiliated denomination.' ' (Italics mine.) 
(See minutes of the Third Annual Meeting 
of the Sunday School Council of Evangelical 
Denominations, pp. 30-31. Geo. T. Webb, 
Secretary, 1701 Chestnut St., Philadelphia.) 

b. Critical Analysis. 

1. It is a non-democratic, ecclesiastical 
organization. It has as its corner-stone the 
ecclesiastical control of religious education in 
the American continent. Two things may 
be said of this proposition: 

a. It will not work. It has been demon- 
strated over and over again, that interde- 
nominational work in religious education 
cannot be done with denominational machin- 
ery. Official denominational machinery will 
always carry with it into a cooperative enter- 
prise the elements of suspicion and discord 
which will sooner or later destroy the entire 
cooperative program. 

b. The schoolmaster has arrived in the 
field of religious education. Religious edu- 
cation will be professionalized. It will not 
lose its voluntary workers, but even voluntary 
workers will come to have professional ideals. 
The schoolmaster demands academic free- 
dom. Ecclesiastical and creedal bonds will 

209 



RELIGIOUS EDUCATION 

be broken in the interests of educational and 
spiritual freedom. The character of the con- 
tent and not the denominational imprint will 
determine the lesson helps used. Scienti- 
fically trained men and women by the 
thousands will soon be serving churches and 
communities as directors of religious educa- 
tion. The presence of the professionally 
trained educator will before many years 
completely reorganize every Board now 
represented in the Sunday School Council. 
When these reorganized Sunday-school 
Boards have developed into democratic, pro- 
fessional, educational associations there will 
hardly be a place for the present Sunday 
School Council. 

2. By the very nature of its membership 
the Council is not a proper body to prepare 
lesson courses, teacher training courses, 
school standards, and to do other technical 
educational work which it now attempts. 

a. No publisher should sit on a board 
which adopts texts for pupils or teachers. 
Try as they may they cannot disassociate 
themselves from the vested interests which 
they represent. 

b* Field secretaries soon see the whole 
school problem from the side of propaganda. 
There is a difference between the adminis- 
trative and the creative educational functions. 
There is little provision for the creative 
function in the Council membership. 

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UNIFICATION 

3. Much of the work outlined for the 
Council requires laboratory facilities, experi- 
mental schools, and a highly specialized 
technique which the Council does not possess. 
A body of able, serious-minded, Christian 
men and women representing the educational 
interests of the various denominations can 
accomplish much for their respective con- 
stituencies through such an association as the 
Sunday School Council. It is in its attempt 
to exceed the limits of a denominational 
"trade" association and absorb the functions 
of a professional educational association that 
it will eventually strike the rock of public 
disapproval. 

References: 

Meyer, H. H., Cooperation in Christian Education. 1917. 
Vol. 6 of Library of Christian Cooperation, Missionary Edu- 
cation Movement, New York. Minutes of the Sunday School 
Council of Evangelical Denominations. Geo. T. Webb, Secre- 
tary, 1701 Chestnut Street, Philadelphia. Rice, Edwin W., 
The Sunday School Movement and the American Sunday 
School Union, 1917. American Sunday School Union, Phila- 
delphia, pp. 369, 386-387. Blackall, C. R., The Super- 
intendent, 29:9, pp. 139-144, September, 1912. Blackall, 
C. R., Survey of the Sunday School Situation in This 
Country and in Europe, 1913, The Griffith and Rowland 
Press, Philadelphia. 

A. The International Sunday School Lesson 
Committee — Reorganized 1914 
a. Organization. 

The present International Sunday School 
Lesson Committee is composed of forty mem- 

211 



RELIGIOUS EDUCATION 

bers selected as follows: eight by the Inter- 
national Sunday School Association; eight 
by the Sunday School Council of Evangelical 
Denominations and one from each de- 
nomination having a denominational lesson 
committee. The committee contains seven- 
teen editors, twelve professors in colleges, 
universities or theological seminaries (two of 
whom are professors of religious education), 
seven field secretaries, two directors of re- 
ligious education, one judge* and one pastor. 

b. Methods of Work. 

The Committee does its work through six 
sub-committees: (1) Committee on Improved 
Uniform Lessons; (2) Committee on Graded 
Lessons; (3) Committee on Adult Lessons; 
(4) Committee on Missionary Lessons; (5) 
Committee on Departmental Lessons, and 
(6) a Committee on Home Daily Bible 
Readings. 

Four definite tasks have been undertaken 
by the Committee: (1) The construction of a 
new cycle of Improved Uniform Lessons to 
supersede the current cycle, beginning with 
January 1, 1918. (2) The completion of the 
international system of closely graded lessons, 
in accordance with the plan adopted by the 
former International Lesson Committee. (3) 
The selection and preparation of special 
courses for adult Bible classes. (4) The 
preparation of courses of study for Sunday 
schools in foreign mission fields. 

212 



UNIFICATION 

The committee holds two meetings each 
year, an annual meeting on the Tuesday after 
Easter and a second meeting some time dur- 
ing the late Fall. 

c. Authority of the Committee. 

The following extract from the minutes 
of the Sunday School Council will show the 
limitations which that body places on the In- 
ternational Sunday School Lesson Commit- 
tee. "Touching policies and methods for 
the preparation of lesson courses we are 
agreed : 

1. That the primary responsibility and 
full right of each denominational Sunday- 
school agency to determine the courses of 
study for the schools entrusted to its direc- 
tion must be kept as a foundation principle 
in the making of lesson courses. The right 
of any denomination to prepare its own les- 
sons in whole or in part must be undisputed, 
as must also the right of consultation, super- 
vision, and revision be accorded to denomina- 
tional lesson committees, or boards, or 
societies entrusted with such power. A more 
active exercise of this right of supervision 
on the part of official Sunday-school agen- 
cies is to be desired, and all methods for 
preparing lesson courses for interdenomina- 
tional use should be adjusted as far as 
practicable to such supervision. 

2. That, as a matter of present expedi- 
ency, the Uniform Lessons should be 
continued. 

213 



RELIGIOUS EDUCATION 

3. That the International Lesson Com- 
mittee should continue to be the agency for 
the preparation of these lessons. 

4. That the International Lesson Com- 
mittee be asked to meet in conference with 
representatives of the Sunday School Coun- 
cil whenever plans are initiated for new cycles 
of Uniform Lessons. 

5. That the American section of the Les- 
son Committee should have liberty of 
independent action with respect to the 
British section, its future relation with that 
body being advisory only. 

6. That the International Graded Les- 
sons having been issued under the name of 
the International Sunday School Association, 
in cooperation with the various denomina- 
tions, should be subject to revision by the 
International Lesson Committee, under such 
conditions as govern the preparation of the 
Uniform Lesson Courses; it being under- 
stood that any denomination or group of 
denominations is free to make its own revision 
under denominational auspices, such re- 
vision to be properly indicated upon the 
publication. 

7. That the construction of courses of 
study for adult classes, and of new courses 
of graded lessons, be left to the initiative of 
the denominations, singly or in combination." 
(See Minutes of the Third Annual Meeting 
of the Sunday School Council of Evangelical 
Denominations, p. 47.) 

214 



UNIFICATION 

d. Critical Analysis. 

1. The committee votes on lesson systems 
by sections. Any lesson material adopted 
must receive a majority vote of each of the 
three sections. Four members from either 
the Council or International Sunday School 
Association section could defeat any lesson 
course proposed. 

2. Each denomination has its own les- 
son committee, and the Sunday School 
Council has a lesson committee. These com- 
mittees propose eventually to take over the 
entire work of the International Lesson 
Committee. The present International Com- 
mittee is a compromise committee representing 
the balance of power among the competing 
agencies in the Lord's cause. "As a matter 
of present expediency" it is to finish up a 
piece of work begun by a former committee, 
but it is not authorized to attack the really 
vital problem of building lesson courses for 
the church schools of the continent. This 
task is delegated to individual denominational 
lesson committees. The Graded Lesson Sub- 
committee has practically completed the 
outlines of graded courses approved by the 
old International Lesson Committee. It now 
has nothing to do but suggest slight modifica- 
tions in the present courses. It is instructed 
to gather data looking towards a general 
revision of the graded lessons, it being un- 
derstood that no important changes will be 
considered during the next ten years. The 

215 



RELIGIOUS EDUCATION 

subcommittee has no funds for gathering 
scientific data and the committee is without 
authority to construct a new system of 
graded lessons if available material were at 
hand. 

3. The committee is not organized for 
the purpose of securing data from which 
lesson courses can be intelligently con- 
structed. A motion made at one of the first 
sessions of the committee providing for the 
assembling of curriculum material, and other 
data for first-hand work in lesson making 
was referred to the business committee and 
never reported back to the general committee. 
The present committee federates opinions in- 
stead of data, 

4. The members of the committee for the 
most part represent publishing and denom- 
inational interests which make it impossible 
to give an unbiassed vote on the merits of a 
proposed course of study. 

5. The present committee has made no 
attempt to formulate a theory of curricula 
building. No attempt has been made to 
study the problems of lesson making. The 
committee is following the plans and methods 
inherited from earlier committees. 

6. The present organization is an edito- 
rial conference; it is not a lesson making 
committee. 

e. Constructive Suggestions. 

The following theory of curricula making 
216 



UNIFICATION 

and method of procedure will suggest the 
problems involved in lesson making. 

(1) Principles underlying curricula build- 
ing: 

1. The nature of the subject matter will 
depend upon the purpose to be accomplished 
by the course of lessons. 

a. There will be an ultimate end. 

b. There will be an immediate object 
not out of harmony with the remote end. 

c. These objects should be clearly de- 
fined for each grade and for each subject of 
study. 

2. The nature of subject matter will de- 
pend upon the method of instruction. 

a. Lesson systems should grow up from 
actual school experience. 

b. Some one within the school fitted to 
do the work should prepare appropriate ma- 
terial of instruction and put it in shape for 
pupils and teachers. The preparation of 
lesson material is too important to be left to 
private enterprise. 

c. A teachers' manual should accompany 
every body of subject matter in order that 
method and matter be not divorced. Such 
a manual would show the teachers the aims 
and principles to which the subject matter 
had been adapted and to which it must be 
still further adapted in actual class use. 

3. The nature of the subject matter will 
depend upon the nature and needs of the 
child; it must be organized around the child. 

217 



RELIGIOUS EDUCATION 

a. The subject matter should develop the 
tendencies and capacities of the pupils so that 
each may fully realize his divine possibilities. 

b. The subject matter should differ in 
different nations and in different conditions 
and stations of life. 

c. The subject matter should lend itself 
to the expressional and imitative tendencies 
of the child, i.e., be concrete, immediate and 
worth while. 

4. The subject matter in any course of 
instruction should be given as wide a range 
of associations as possible. 

a. The church school coordinates with the 
public school. The course of instruction in 
the two systems should be so constructed 
as to 

( 1 ) provide for cross reference ; 

(2) secure an essential unity of experi- 
ence; 

(3) prevent unnecessary duplication; 

(4) carry types and methods of control 
from the church school into the instruction 
and the social life of the public school and 
vice versa. 

b. The public school develops chiefly 
habits, ideas and attitudes. Current educa- 
tional literature is stressing the development 
of the intellect through the grouping of cur- 
ricula material in terms of social problems or 
projects. The emotions, ideals, sentiments, 
prejudices and conduct-controls with which 
religion deals are largely ignored. The 

218 



UNIFICATION 

church school curricula should organize its 
subject matter around the emotional and voli- 
tional experiences of the child as well as 
around the intellect. 

5. The curriculum matter should result 
in both knowledge and conduct. 

a. The subject matter should be made 
usable; it should be given many associations 
in the interest of ready recall. It should also 
at the proper time be organized into a logical 
body of matter and looked at objectively in 
order that it may become a more effective 
instrument of control. 

b. Both the method and the content of 
the curriculum should modify the pupils' be- 
havior. The subject matter should facilitate 
reaction in conduct. This involves habit, 
feeling and knowledge. 

c. People who are to dwell together in 
a common society and do collective thinking 
and acting must have common knowledge, 
attitudes and ideals. The curriculum should 
furnish these common experiences. 

6. The nature and quantity of subject 
matter depends upon the time allowed for 
presentation, study and assimilation. 

a. Both the length of the course and the 
frequency of recitation must be defined. 

b. The length of each teaching or study 
period must also be defined. 

7. The problem of curriculum making 
for each grade would involve, therefore, six 
elements : 

219 



RELIGIOUS EDUCATION 

a. The pupil, nature and needs. 

b. The ultimate purpose of the school. 

c. The immediate objective in harmony 
with the ultimate purpose. 

d. The teaching material, including texts, 
expressional and illustrative material. 

e. The determination of the method of 
presentation of material. 

/. Standards and tests for measuring and 
evaluating results. 

8. The relative importance of subject 
matter will depend upon its immediate value 
in the life experience of the pupil and its 
relationship to the purposes and ends of the 
course as a whole. Much valuable knowledge 
will be omitted from the course because it 
contributes less to the ends of the school than 
other matter. 

9. Two methods of curriculum building 
may properly be followed by a lesson 
committee. 

First: Begin with the present graded cur- 
riculum, and slowly modify it, piecemeal, on 
the basis of the actual testing of the present 
material and the proposed new material. 

Second: Build an entirely new course based 
upon principles and methods adopted by 
the committee. Both these methods should 
involve : 

1. The establishing of experimental 
schools in various parts of the country in 
which teachers would be set at work under 
guidance to develop courses of study in har- 

220 



UNIFICATION 

mony with the standards and principles 
established by the committee. 

2. The actual results from experiments 
in many schools would constitute the data 
upon which all modifications of courses would 
be based, or upon which new courses would be 
projected. 

(2) Suggested methods of procedure for a 
lesson committee: 

1. Determine on a general statement of 
the theory of curricula making. 

2. Determine on scope of curriculum to 
be constructed: 

a. Will it include the church school, En- 
deavor societies, etc.? 

b. Will it include devotional and special 
program material? 

3. Determine length of sessions and years 
in the course of study: 

a. Will the course contemplate a school 
session of one, two or three hours each week? 

b. Will the course extend from infancy 
to maturity? 

4. Select experimental centers. Church 
colleges should maintain demonstration cen- 
ters, and experimental schools should be 
selected in widely varying localities. 

5. Survey centers selected: 

a. The capacities, problems, needs (in- 
cluding habits, knowledge, ideals) especially 
significant in each grade. 

b. Types of subject matter available to 
meet the demands of each grade. 

221 



RELIGIOUS EDUCATION 

c. The characteristics of the community 
in which experiment is made: social, indus- 
trial, etc. 

d. The character, strength and methods 
of the available teachers. 

e. Attitude of the church and community 
toward the proposed experimental school. 

/. Equipment, organization, text-books, 
library, facilities for expressional and con- 
struction work. 

6. Organize subcommittees to direct ex- 
periments, to make surveys, involving the use 
of present material, and to initiate new ma- 
terial. These subcommittees will (1) modify 
method and note results; (2) modify content 
and note results; (3) modify equipment, 
grouping, etc., and note results; (4) compare 
results with similar grades in other localities 
and with other methods. 

The test questions in all cases being: 

a. Are the specific needs of the children 
being met? 

b. Are the children acquiring ideas and 
ideals, habits and experiences, in harmony 
with the ultimate purpose of the school? 

7. Provide for the information of the 
committee through systematic study of the 
technical problems involved in curricula 
building. Such topics as the following would 
be appropriate : 

a. Valid ultimate aims for religious edu- 
cation. 

b. Methods, discussed and compared. 

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UNIFICATION 

c. Standards and tests. 

d. Type lessons illustrating theories of 
curricula building. Every session of the les- 
son committee should include material 
calculated to stimulate interest in the scientific 
problems involved in lesson making. 

f. Bibliography. 

(1) References on Construction of Curricula: 

Dewey, John, The Child and the Curriculum. 1902. Uni- 
versity of Chicago Press. The School and Society, 1900, 
University of Chicago Press. Interest and Effort, 1913, 
Houghton Mifflin Co., Boston. How We Think, 1910, D. 
C. Heath & Co., Boston. Schools of Tomorrow, 1915, E. P. 
Dutton & Co., New York. Democracy and Education, 1916, 
Macmillan Co., New York. 

This last volume is the most comprehensive 
and systematic exposition of the doctrines 
which lie back of one of the most important 
movements in American education today. 
Mr. Dewey has little place for a systematic 
study of race experience — formal knowledge. 
In this volume the doctrine of interest of his 
earlier works has become a doctrine of pur- 
poses, but the doctrine of purposes resolves 
itself again into an endorsement of immediate 
interests as a guide to educational practice. 
Dr. Bagley has pointed out how an educa- 
tional theory which endorses immediate 
interests "will also lend a specious but very 
powerful sanction to individualism of the 
most pernicious type." 

223 



RELIGIOUS EDUCATION 

Mr. Dewey's theories find expression in the 
field of educational psychology in Miller, I. 
E., The Psychology of Thinking, 1909. 
Macmillan Co., New York. 

Thinking becomes briefly the process of 
solving problems. Studying becomes there- 
fore a process of learning how to solve prob- 
lems, and teaching is the art of setting 
projects or problems which will develop the 
student's capacity for problem solving. This 
theory finds expression in McMurray, Frank 
M., How to Study and Teaching How to 
Study, 1909, Houghton Mifflin Co., Boston. 

Conceive education in terms of social ad- 
justment and the curriculum will consist of a 
series of social situations involving problems 
to be solved. This social project theory 
carried over into the field of religious educa- 
tion finds expression in Bower, W. C, "The 
Reconstruction of the Curriculum," Relig- 
ious Education, 12 : 3, pp. 231-239, June, 
1917, and in Tallman, Lavinia, "New Types 
of Class Teaching," Religious Education, 
12 : 4, pp. 271-280, August, 1917. 

In the field of religious psychology the 
extreme functional theory of religion for 
which Mr. Dewey stands is championed by 
such writers as Ames, E. S., The Psychology 
of Religious Experience, 1910, Houghton 
Mifflin Co., Boston, and King, Irving, The 
Development of Religion, Macmillan Co., 
New York. 

224 



UNIFICATION 

Professor George A. Coe has pointed out 
certain limitations in this theory in his re- 
views of the two books just named; "A New 
Natural History of Religion," The Harvard 
Theological Review, 3 : 3, pp. 366-372, July, 
1910, and "Religion from the Standpoint of 
Functional Psychology," American Journal 
of Theology, 15 : 2, pp. 301-308, April, 1911. 
Professor Coe's position is more fully set 
forth in his Psychology of Religion, 1917, 
University of Chicago Press. The applica- 
tion of his theories to Religious Education 
will be found in his forthcoming volume, 
A Social Theory of Religious Education, 
Charles Scribner's Sons, New York. 

For the wider reaches of Dewey's theory 
see Creative Intelligence, 1917, Holt, New 
York. 

But the view of extreme functionalism does 
not go unchallenged either in the field of 
secular or religious education. Those who 
wish to consider the argument on the other 
side of the question would do well to consult 
the following sources: I 

Yocura, A. D., Culture, Discipline and Democracy. 1913 
Macmillan Co., New York. 

To Dewey freedom is a product of natural 
growth; to Yocum and Bagley it is distinc- 
tively and uniquely a conquest. "Before the 
human mind can independently remember 
and think in the most useful relationships it 

225 



RELIGIOUS EDUCATION 

must have certainly, cumulatively and sys- 
tematically mastered the relationships which 
it can most usefully remember and think with. 
The slavery of imitation, memorization, drill, 
accumulation, and review must precede and 
accompany intellectual and moral freedom." 
P. 237. 

Bagley, W. C, The Educative Process, 1912. Macmillan Co., 
New York. Educational Values, 1911. Macmillan Co., 
New York. " Democracy and Individualism," in School and 
Home Education, 35 : 1, pp. 3-5, September, 1915. 

"Freedom, interest and activity are im- 
portant factors both in education and in 
democracy. But they are not the only fac- 
tors, and because Dewey stops with these, 
his treatment of democracy and education is 
partial and one-sided. Just as democracy 
itself involves the peril of pernicious indi- 
vidualism, so an educational theory which 
recognizes freedom, interest and activity as 
essential democratic factors, and then stops, 
makes inevitably in the same direction, for, 
both in democracy and in education, these are 
the individualistic factors. An overemphasis 
here means an inevitable neglect of the bal- 
ance wheel which alone will prevent democ- 
racy from self-annihilation." P. 4. 

Bagley, W. C, Review of Dewey's " Democracy and 
Education," in School and Home Education, 36 : 1, p. 5, 
September, 1916. " Mr. Flexner's Modern School," in 
School and Home Education, 35 : 9, pp. 281-3, May, 1916. 

226 



UNIFICATION 

Bagley, W. C; Dewey, John; McManis, J. T., " Dewism 
and Democracy " in School and Home Education, 35 : 2, pp. 
35-40, October, 1915, continued in 35: 3, pp. 72-75, Novem- 
ber, 1915. Brown, George A., " Education for What? " 
School and Home Education, 35: 1, pp. 5-7, September, 1915. 
Henry, T. S., " A Comparison of Two Recent Contributions 
to the Theory of Education " (Yocum, A. D., Culture, Disci- 
pline and Democracy, and Dewey, John, Democracy and 
Education) in School and Home Education, 36: 1, pp. 14-17, 
September, 1916. Judd, C. H., Psychology of High School 
Subjects, 1915, Ginn & Co., Boston; " Evolution and Con- 
sciousness," in Psychological Review, 17, pp. 77-97, March, 
1910. Galloway, George, Principles of Religious Develop- 
ment, 1909. Macmillan Co., New York. Hocking, W. E., 
The Meaning of God in Human Experience. 1912. Yale 
University Press, New Haven, Conn. 

On the general question of curricula mak- 
ing the following references are helpful: 

McMurray, Frank M., Principles of Making School Cur- 
ricula, in Teachers College Record, 16 : 4, pp. 1-11. Sep- 
tember, 1915. Jones, G. E., " Curricula Based on Activity 
and Social Needs." In Training in Education, Bulletin of 
University of Pittsburgh, 12 : 17, July 15, 1916, pp. 67-107. 
Aiton, George B., Principles underlying the Making of 
Courses of Study for Secondary Schools, in The School Re- 
view 6 : 6, pp. 369-379, June, 1898. Dunn, A. W., Social 
Studies in Secondary Education, in Bulletin 1916, No. 28, 
Bureau of Education, Washington, D. C. Newlon, J. H., 
Need of a Scientific Curriculum Policy for Junior and Senior 
High Schools, in Educational Administration and Supervision, 
3 : 5, pp. 253-268, May, 1917. Sneddon, David, History and 
Other Social Sciences in the Education of Youths, Twelve to 
Eighteen Years of Age. In School and Society, 5 : 115: pp. 
271-281, March 10, 1917, and 5 : 116, pp. 307-313, March 
17, 1917. Yocum, A. D., The Course of Study as a Test of 
Efficiency of Supervision. In Journal of National Education 
Association, 1 : 3, pp. 254-269, November, 1916. Salisbury, 
Ethel I., Administrative Uniformity of the Curriculum. In 

227 



RELIGIOUS EDUCATION 

Educational Administration and Supervision, 3 : 5, pp. 275- 
279, May, 1917. 

Myers, A. J. W., A Critical Review of Current Lesson 
Material. In Religious Education,- 12 : 4, pp. 265-271, August, 
1917. Reaper, L. W., A Core Curriculum for the High 
School, School and Society, 5: 541-49, May 12, 1917. Coff- 
man, L. D., Methods Used in the Determination of Mini- 
mum Essentials, Teachers College Record, 18 : 3, pp. 243-253, 
May, 1917. 

(2) References on the International Lesson Committee: 

The Old Committee. 

Sampey, John R., The International Lesson System, 1911. 
F. H. Revell Co., New York. Cope, Henry F., The Evolution 
of the Sunday School, 1911. The Pilgrim Press, Boston, pp. 
101-128. Rice, E. W., The Sunday School Movement and the 
American Sunday School Union, 1917. American Sunday 
School Union, Philadelphia, pp. 294-317. 

The New Committee. 

Meyer, H. H., Cooperation in Christian Education. 1917. 
Missionary Education Movement, New York, pp. 4-5 and 
171-174. 

5. The Commission on Christian Education 
of the Federal Council of Churches of 
Christ in America — Appointed 1912 

The Commission on Christian Education 
of the Federal Council of Churches of Christ 
in America consists at present of 180 mem- 
bers appointed by the Federal Council of 
Churches. The Commission holds an annual 
meeting. Between sessions the Commission 
works through an executive committee of nine 
members. "The scope of the commission is 
understood to be as wide as the whole field of 
religious education, and the functions and pro- 
cedure of the commission to be not to work 

228 



UNIFICATION 

de novo, but to promote the cooperation of 
all agencies now at work and to make the 
labors and results of these agencies available 
to the churches and to the world at large." 

Up to date the Federal Council has not 
taken its commission on Christian Education 
very seriously. The annual meetings have 
been very poorly attended and the members 
of the commission are hardly made aware of 
their connection with it through the activities 
of officers and executive committee. There 
are evidences that the commission may soon 
find itself, become conscious of a definite task 
and develop into an effective factor in the 
work of religious education in this continent. 
The commission may regard itself as an 
agency of correlation as indicated in the 
above quotation from the minutes of the Bal- 
timore meeting. If it frankly sets itself to 
this task it will render a very large service to 
Christian Education. By defining its scope 
so as to include the whole field of religious 
education it may become a competitor of 
existing agencies and thus add to the present 
confusion. The published proceedings of the 
1916 meeting of the commission indicate that 
it has organized not for the purpose of cor- 
relation but for the purpose of investigation 
and research in fields already occupied by 
other organizations. The commission has 
given attention to the following topics: 

(1) The utilization of the public press in 
the interests of Christian education. (2) 

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RELIGIOUS EDUCATION 

Religious education in the home. (3) Cor- 
relation between churches and public schools 
in the work of Christian education. (4) 
Special peace instruction in churches and 
colleges. These four subjects take the com- 
mission into direct competition with the 
Religious Education Association, the Inter- 
national Sunday School Lesson Committee, 
the Sunday School Council and the Inter- 
national Sunday School Association. 

This commission regards itself as an official 
interdenominational agency. It claims spe- 
cial ties to those organizations that are official 
denominational agencies. Non-official, in- 
terdenominational organizations do not feel 
themselves to be in full fellowship in the 
commission. In so far as the commission 
lends its efforts to furthering the ecclesiastical 
control of religious education in this country 
it will find itself facing a growing opposition. 
If it becomes evident that this commission is 
to seek coordination of agencies through the 
extermination of non-official, interdenomina- 
tional organizations, and that it is to become 
both a research and an administrative body, it 
will fail to command the support of the 
masses of our Christian people, and become 
just one more competing agency to be reck- 
oned with by the commission of the future 
which seriously attacks the problem of the 
correlation of agencies. There is but one 
legitimate task for the Commission on Chris- 

230 



UNIFICATION 

tian Education and that is the disinterested 
correlation of agencies. 

References: 

Meyer, H. H., Ed., Cooperation in Christian Education, 
Missionary Education Movement, New York. Minutes of 
the Meetings of the Commission on Christian Education of the 
Federal Council of Churches of Christ in America, Dr. H. H. 
Meyer, Secretary, 611 United Charities Building, 105 East 
22nd St., New York, N. Y. 

6. The Council of Church Boards of Educa- 
tion — Organized 1911 

This Council is a voluntary organization of 
official representatives of Church Boards of 
Education. The membership consists of two 
representatives of each church Educational 
Board or Society, one such representative be- 
ing the general or corresponding secretary, 
the other being such other representative as 
may be chosen by his board or society. The 
object of this Council is to promote the in- 
terests of Christian education as conducted 
by the boards represented, through the 
interchange of ideas, the establishing of 
fundamental educational principles held in 
common by the churches of evangelical faith, 
and cooperation in this work upon the field 
wherever practical and necessary. 

This council works through the follow- 
ing committees: executive, comity and 
cooperation, interdenominational campaigns, 
religious work in state and independent in- 
stitutions, secondary schools and publicity. 

231 



RELIGIOUS EDUCATION 

Out from this Council of Church Boards of 
Education there has grown an Association 
of American Colleges, founded in 1914, 
analogous to the National Association of 
University Presidents. The work of Church 
Boards of Education will be considered in a 
later chapter of this book. 

References: 

Meyer, H. H., Cooperation in Christian Education. Mis- 
sionary Education Movement, New York, pp. 3-4, and 165- 
170. Annual Reports of Council of Church Boards of Edu- 
cation, and Annual Proceedings of the Association of American 
Colleges. Robert L. Kelly, executive secretary, 19 South La 
Salle St., Chicago, 111. 

7, The Missionary Education Movement 

The original title of this organization was 
The Young People's Missionary Movement. 
It is an interdenominational organization 
under the control of sixty-six directors or 
managers selected from the various religious 
denominations. The board of managers meets 
four times a year. Five secretaries and thirty 
office assistants are employed by the organ- 
ization. The function of this organization is 
the preparation and promulgation of inter- 
denominational programs and campaigns of 
missionary education. It works through the 
regularly established denominational machin- 
ery. It has rendered a large service to the 
cause of missionary education. 

232 



UNIFICATION 

Reference: 

Meyer, H. H., Cooperation in Christian Education. 1917. 
Missionary Education Movement, New York, pp. 5 and 
175-181. 

8. The World's Sunday School Association 
—Founded 1907 " 

This organization has recently been reor- 
ganized on the basis of official interchurch 
cooperation. The American section of the 
Association now has in its executive member- 
ship twelve representatives from the Foreign 
Missions Council and six representatives 
from the Sunday School Council of Evan- 
gelical Denominations. The present work of 
the Association is conducted through standing 
committees on administration, field work, 
education, evangelism, and a special commit- 
tee on work in Moslem lands. The Association 
is now seeking a federal charter. As at pres- 
ent constituted this organization has all the 
virtues and all the defects of the Inter- 
national Lesson Committee. It has lost all 
its independent, creative functions and be- 
come the distributing and promoting agency 
for such wares as may be delivered to it by 
other organizations for the foreign trade. 

Reference: 

Minutes of Annual Meeting of the Executive Committee of 
the American Section of the World's Sunday School Association, 
held at Philadelphia, April 27 and 28, 1916. Mr. Frank 
L. Brown, Secretary, 216 Metropolitan Tower, New York 
City. 

233 



RELIGIOUS EDUCATION 

9. Religious Education Association — 
Founded 1903 

The threefold purpose of the Religious 
Education Association is : "to inspire the edu- 
cational forces of our country with the 
religious ideal; to inspire the religious forces 
of our country with the educational ideal; 
and to keep before the public mind the ideal of 
religious education, and the sense of its need 
and value.' ' 

Its primary purpose is not so much to do 
things as to cause things to be done. It acts 
as a center, a forum, a clearing-house, a 
bureau of information and promotion in 
moral and religious education. It unites 
in one comprehensive organization leaders and 
workers of all ecclesiastical, evangelical, edu- 
cational, cultural and social organizations who 
desire fellowship, mutual exchange of 
thought, information and experience, and 
cooperation in religious education. 

It publishes: (1) Special Volumes, recog- 
nized as important contributions to the 
literature of religious education. (2) A 
Journal of Religious Education, issued bi- 
monthly. (3) Pamphlets on special subjects. 
Members receive these, as issued, free of 
charge. 

This Association maintains: (1) Executive 
Offices at Chicago with (2) Permanent Ex- 
hibit of methods and materials of religious 
education; (3) Library of reference work, 

234 



UNIFICATION 

text-books and special material; (4) A Bu- 
reau of Promotion and Information, answer- 
ing inquiries on practical problems, securing 
publicity, organizing meetings; and (5) A 
Secretarial Staff, engaged in the direction 
and extension of the work of the Association. 
It aids colleges, churches, Sunday schools and 
institutions or individuals in the solution of 
their problems or the improvement of their 
methods of religious education, by corre- 
spondence and conference, enlisting the ser- 
vices of many leaders and specialists. It 
superintends (1) Local Guilds, conducting 
classes, lecture courses, investigations, con- 
ferences, and exhibits; (2) Departments, the 
membership being grouped into these seven- 
teen departments, organized for investigation 
and promotion in their special fields, — The 
Council, Universities and Colleges, Theo- 
logical Seminaries, Churches and Pastors, 
Sunday Schools and Teacher-Training, Sec- 
ondary Schools, Elementary Public Schools, 
Christian Associations, Young People's So- 
cieties, the Home, Libraries, the Press, 
Fraternal and Social Service, Summer As- 
semblies, Religious Art and Music. It holds 
(1) General Conventions. Fourteen great 
meetings have been held, with delegates from 
all parts of the world. (2) Conferences in 
important cities, at summer assemblies and at 
educational institutions. (3) Special meet- 
ings with addresses. 

235 



RELIGIOUS EDUCATION 

This Association has been in large measure 
responsible for the marvelous progress in 
religious education during the past decade. 
It seems to have the necessary characteristics 
to continue to be the professional association 
for the leaders of religious education in this 
country. (See Chapter III, pp. 178-79.) 

Reference: 

Cope, Henry F., The Evolution of the Sunday School. 1911. 
The Pilgrim Press, Boston, pp. 201-211. Files of Religious 
Education. Henry F. Cope, Editor, and General Secretary 
of the Religious Education Association, 1030 East 55th 
Street, Chicago. 

iO. Other Organizations 

Of the organizations enumerated above the 
following are under official denominational 
control, or do their work wholly under de- 
nominational auspices: (1) The Commission 
of Religious Education of the Federal Coun- 
cil of Churches of Christ in America. (2) 
The Sunday School Council of Evangelical 
Denominations. (3) The Council of Church 
Boards of Education. (4) The International 
Sunday School Lesson Committee. (5) The 
Missionary Education Movement. (6) 
The World's Sunday School Association. 
Three of these organizations are interdenom- 
inational: (1) The American Sunday School 
Union. (2) The International Sunday 
School Association. (3) The Religious 
Education Association. 

In addition to these organizations there are 
236 



UNIFICATION 

others, inter- and non-denominational agen- 
cies, which have educational programs which 
must be reckoned with in any plan for the 
unification of the educational agencies now in 
the field. Among these agencies are (1) The 
Young Men's Christian Association. (2) 
The Young Women's Christian Association. 
(3) The National Young People's Society of 
Christian Endeavor. (4) The Epworth 
League. (5) The Baptist Young People's 
Union. (6) The Boy Scouts. (7) The Girl 
Scouts. (8) The Camp Fire Girls. (9) The 
Woodcraft League of America. (10) 
The Boys' Brigade. (11) The Knights of 
King Arthur. To these must be added a 
multitude of temperance, missionary, reform 
and recreational organizations, all of which 
have an educational program for the local 
church or community. 

Some of these are parasitic organizations 
which feed upon the local church, drawing 
away children and funds for the upbuilding 
of outside institutions ; others build up private 
fortunes for the managers and owners of the 
copyrighted manuals around which the or- 
ganizations are built; others render real help 
to the local church, but refuse to be modified 
in the interest of a balanced educational pro- 
gram. 

When all of these agencies are set down 
upon a local church or community it is no 
wonder there is competition, rivalry, mis- 
understanding and confusion. 

237 



RELIGIOUS EDUCATION 

III. THE BURDEN OF THE LOCAL CHURCH 
SCHOOL 

The relationship of the foregoing agencies 
to each other and to the local school is graph- 
ically shown on page 190. A study of the 
diagram will show: 

1. The group of non-denominational and 
interdenominational associations which ask 
for the attention and support of the church 
schools. 

2. The International Sunday School As- 
sociation, which offers to direct the territorial 
or community relationships of the church 
schools, recognizing the right of each denom- 
ination to supervise the work within its local 
schools. 

3. The Religious Education Association, 
a non-denominational agency of research and 
publicity, whose services are available for all 
organizations. 

4. The machinery for denominational 
supervision of educational work, including 
state field agents, national educational secre- 
taries and their departmental staffs, the 
Sunday School Council, the Commission on 
Christian Education, Church Boards of Edu- 
cation, the Council of Church Boards of 
Education, and denominational commissions 
which have been appointed by eight of the 
denominations to investigate their educational 
machinery. 

5. The missionary organizations, some of 
which have their contact with the local schools 

238 



UNIFICATION 

through their national boards of church 
schools, while others make their appeal 
directly to the local schools. 

6. The publishing societies with their in- 
terrelationships with the various denomina- 
tional interests. Some church benevolences 
depend upon the publishing interests for their 
support, some depend directly upon national 
boards of church schools and some make their 
appeal directly to the local schools. 

It is evident that there is (1) an un- 
necessary overhead expense in the excessive 
multiplication of boards, secretaries, travel- 
ing expenses, etc.; (2) a duplication of 
efforts on the part of educators, editors and 
authors; (3) constant rivalry between 
denominational and inter- and non-denom- 
inational agencies; (4) endless confusion on 
the part of workers in local schools in the 
presence of competing programs and appeals ; 
(5) conflict between the publisher's interests 
and the educator's ideals; (6) ecclesiastical 
politics, and (7) endless professional rivalry. 
The schools support this network of machin- 
ery, and they get back from it very meager 
returns. It is one of the burdens of our 
children. 

IV. SUGGESTED REMEDIES 

Having clearly in mind the present intol- 
erable situation, and recognizing the baffling 
problems that one faces who suggests a pro- 
gram of adjustment in a controversy where 

239 



RELIGIOUS EDUCATION 

ecclesiastical rivalry, institutionalism, seere- 
tarialism and commercialism are the dominant 
issues, I venture to suggest the following 
remedies : 

1. Accept the Doctrine of Non-ecclesiastical 

Control of Cooperative and Commu- 
nity Programs of Religious Education 

Just as the state keeps partisan politics 
out of the public schools by means of a non- 
partisan school board, and out of the courts 
of justice by means of a non-partisan judi- 
ciary, so the church can keep denominational 
politics out of community programs of relig- 
ious education by means of a non-ecclesi- 
astical board of control. This policy is 
absolutely essential where communities are 
operating week day religious schools and 
community training schools which require the 
selection of teachers, courses of study, text- 
books, etc. (See Chapter III, pp. 151-4.) 

2. Grant Each 'Denomination the Unques- 

tioned Bight to Supervise Its Own 
Religious Schools 

It was a failure to recognize this principle 
which divided the young people's movement 
into rival associations. (See Erb, Frank O., 
The Development of the Young People's 
Movement. 1917. University of Chicago 
Press, pp. 64-87, especially pages 74 and 
75.) Each church exists because it has 
doctrines, history and traditions which its 

240 



UNIFICATION 

members believe to be essential to the highest 
well-being of the race. The right to pass 
on to their children these cherished ideas and 
ideals must be granted to each denomination. 
Having assumed supervision of the educa- 
tional work of a denomination, the educators 
in charge should keep three general facts in 
the foreground: 

a. A Church Board of Education 
Should Erect a Unified and Systematic 
Program of Education from the Cradle 
to the Graduate College. 

The practice of having the institutions of 
higher learning under a college board and 
the Sunday church schools under a Board of 
Sunday Schools is divisive and always results 
in an inefficient program. The church col- 
lege should rest upon the Sunday and week 
day religious schools. The church colleges 
are now erected on the public high schools 
and they completely ignore their own church 
schools as preparatory schools. Efficiency 
demands the unification of all schools under 
a single board. In the diagram on page 190 
the dotted line indicates that these boards 
are not now unified. 

b. Denominational Supervision Must 
not Become Secretarial Autocracy. 

The largest possible freedom and initiative 
should be given to the local schools. No 
church should be compelled under pressure 
of any kind to use denominational text-books 
or follow methods set by the officials above. 

241 



RELIGIOUS EDUCATION 

Books must be adopted because they are the 
best, and the educator worthy to serve in any 
church school will go into the open market 
and get the best, regardless of the publisher. 
By encouraging initiative on the part of the 
rank and file of teachers and officers the 
denominational educational board will de- 
velop leadership, produce rich courses of 
study, and create a high professional ideal 
for its entire teaching body. In the end the 
ideal board is dominated and controlled by 
the body of high-grade, professionally trained 
educators who serve in the ranks. 

Educational initiative, referendum and re- 
call are the inalienable rights of the teaching 
body. Authority which emanates from the 
masses is the only authority worthy of a 
democracy. Churches should democratize 
their Boards of Education if they hope to 
command the services of educators with pro- 
fessional ideals. By this policy all that is 
distinctive and valuable in a denomination 
will be preserved, the highest type of de- 
nominational loyalty will be created and the 
church will be saved from narrowness, false 
pride and non-progressive methods. 

c. A Denomination Should Draw a 
Sharp Line of Distinction Between its 
Educational Board and Other Boards 
or the Church. 

The educational board deals with immatu- 
rity. It is interested in the future church. 
It is set to a task of discipline. The schools 

242 



UNIFICATION 

under it should not be entered by any other 
board in the interest of immediate returns 
of any kind. 

The foregoing suggestions have been 
drawn from the bitter experience of many 
church boards of education. But whatever 
may be the methods used each denomination 
must be permitted to work out its own 
educational salvation. 

3. Democratize the Entire Program of Re- 

ligious Education 

In the local church and in community 
programs the most democratic methods of 
control will produce the greatest harmony 
and the best educational results. This does 
not mean lax discipline or an indefinite and 
shifting educational policy. It means taking 
the entire teaching body into your confidence 
and letting them share in the formation of 
policies which when once adopted are rigidly 
enforced. The professional growth of 
teachers is best secured by this policy. 

4. Detach Publishing Houses and Mission- 

ary and Benevolent Enterprises from 
the Educational Organizations of the 
Church 

The trend of the past few years has been 
setting strongly toward the sectarianizing and 
commercializing of the whole field of religious 
education. At the present time the teacher- 
training standards, as well as the courses of 

243 



RELIGIOUS EDUCATION 

instruction and text-books, are determined by- 
denominational publishers and salaried edu- 
cational secretaries more or less directly 
dependent upon the denominational publish- 
ing houses. Attempts to raise the standards 
or to improve the text-books are often op- 
posed by publishers having vested interests to 
protect. i 

The situation is complicated by the almost 
universal custom of financing denominational 
missionary and benevolent enterprises with 
the profits from Sunday-school supplies. 
Publishers are under constant temptation to 
exploit childhood in the interests of denom- 
inational causes. 

If the publisher must distribute certain 
sums of money each year to missionary and 
other boards of the church, he must make a 
profit on his business and he must have 
the entire business of the denomination. The 
money given to the various boards must be 
added to the cost of the literature sold to the 
children and the educational secretary must 
market the goods or lose favor with both the 
publisher and the publisher's beneficiaries. 
By eliminating competition in order to throw 
the entire business of a denomination to a sin- 
gle publishing house, there is great danger 
of narrowing the outlook and lowering the 
educational tone of the whole denomination. 
Unless a denominational publishing house 
can produce the best goods and get its busi- 
ness on the merits of its goods alone, it has 

244 



UNIFICATION 

no right to the business. Far-sighted de- 
nominationalists will see the necessity of 
insisting upon an "open market" in the 
interests of denominational growth. 

A denominational publishing house which 
distributes profits to benevolences will al- 
ways be a doubtful blessing to any denom- 
ination. The only valid argument for a 
denominational publishing house is that it 
may furnish better or cheaper literature than 
would be possible with private ownership. 

It may be taken for granted that the 
schools will always be the losers as long as 
publishers are asked to collect an indirect 
tax for denominational charities. There will 
always be friction between the publishers and 
the board of education as long as this connec- 
tion prevails. Uneasy rests the head of a 
denominational secretary whose educational 
ideals are higher than those represented by 
his denominational publications. I 

Many denominational benevolences are 
supported by offerings from church school 
children. The educational secretary who can 
secure liberal gifts from the children will be 
in high favor with the leaders of the associa- 
tions which are the beneficiaries of his skill 
as a money raiser. Subordinate secretaries 
and field men are often judged by the finan- 
cial returns from the schools in their terri- 
tories, rather than from their educational 
programs. Under our present system, de- 
nominational educational secretaries are 

245 



RELIGIOUS EDUCATION 

constantly tempted to devote their energies 
to securing large offerings for their denom- 
inational boards, and meriting the favor of 
the denominational publishing houses. 

There ought to be universal agreement to 
the proposition that persons directly or in- 
directly connected with publishing houses 
should be regarded as ineligible to member- 
ship on committees or boards charged with 
the adopting of lesson courses, text-books or 
educational standards. Our laws will not 
permit a school book publisher, or a pub- 
lisher's agent, to sit on a school board which 
adopts books for our public schools, and such 
men, many of whom are brilliant educators, 
do not seek membership on standardizing 
boards for the control of public school pro- 
cedure. It is only fair to ask that the church 
schools be given the same protection. 

5, Recognize the Legitimate Function of the 
Voluntary Association 

Many of the most valuable features of 
our public school system have been made 
possible by voluntary associations of citi- 
zens. Vocal music, drawing, manual arts, 
etc., were first championed by interested 
groups of citizens who demonstrated their 
worth, and created the public sentiment 
which made it possible to add them to 
the curriculum of the public schools. It 
is by this process, too, that great issues find 
their place in political platforms and then 

246 



UNIFICATION 

into our laws. The voluntary association is 
the place of incubation of many new and 
valuable ideas; it is also the place where 
many bad ideas are launched which fail to 
find public favor. The church should make 
full use of voluntary associations. It is not 
a wise plan to kill off all the incipient organ- 
izations that appear to conflict with a 
denominational policy. 

But when the new idea is taken over by 
an established institution, the voluntary asso- 
ciation should be abandoned or devote itself 
to new tasks. The unwillingness of extrane- 
ous, voluntary associations to go out of 
business when their work has been done has 
produced certain types of institutionalism 
from which the church is now suffering. For 
example, the church school is now giving 
attention to the expressional side of the edu- 
cational work of the church. Voluntary 
associations which came into existence to 
emphasize the need of this work are not dis- 
posed to go out of existence now that their 
task is finished. They remain as competing 
institutions. Some such agency as the Re- 
ligious Education Association should care- 
fully survey each of these institutions and 
give publicity to all the facts. Any agency 
which feeds off of the church, building itself 
up at the expense of the church, should be 
removed. Publicity is the method of pro- 
cedure in such cases. In The Church School^ 
Chapters II and III, and The Organization 

247 



RELIGIOUS EDUCATION 

and Administration of the Church School, 
Chapters I and II, I have indicated the 
method by which contributions of voluntary 
associations and extraneous institutions may 
be properly accepted or rejected by the local 
church. 

It is my conviction that we shall not un- 
tangle the web shown on page 190 until some 
such principles as the foregoing are accepted 
as a working policy. 

V. SUMMARY 

There are many official and non-official 
organizations in the field of religious educa- 
tion. All have come into being in response 
to an apparent need. All have rendered and 
are still rendering valuable service. But there 
is unnecessary duplication and great eco- 
nomic waste. There is endless confusion in 
the local schools and rivalry and misunder- 
standing among the leaders. The atmosphere 
must be clarified. Some agencies must leave 
the field to those that can do the work better ; 
other agencies must be united into more effec- 
tive cooperation. These changes cannot be 
made arbitrarily by a board of correlation 
created by any agency or association of agen- 
cies. The confusion will continue until 
certain fundamental principles are made the 
common possession of the people who are 
engaged in the work of religious education. 
Five of these principles of unification are 
discussed in this chapter. 

248 



CHAPTER V 

THE COLLEGE AND RELIGIOUS 
EDUCATION 



OUTLINE OF CHAPTER V 
The College and Religious Education 

I. Religious Education in Tax-Supported Colleges 

1. Source of Students 

2. Religion in the Curriculum 

3. Attitude of Faculties 

4. Limitations of Tax-Supported Colleges 

5. Voluntary Christian Associations 

6. The Church at the State College 

(1) As Religious Teacher 

(2) As Religious Guide 

(3) Relation to Christian Associations 

7. Conclusions 
References 

II. Religious Education in Church and Independent 
Colleges 

1. Quantity and Quality of Biblical and Religious 

Work Offered 

a. "Surveys 

(1) The Survey of Professor Gibbs 

(2) The Survey of the Council of Church 

Boards of Education 

(3) Sectional Surveys 

(4) Survey of Courses for Public School 

Teachers in Church Colleges 

b. Quality of Courses Offered 

c. Students in Biblical Courses 

d. Informed and Aroused Constituencies 

Needed 

2. The American Principle of the Separation of 

State and Church 
(1) Four Quotations Compared 

251 



OUTLINE — Continued 

(2) Comparison of Protestant and Catholic 

Policies 

(3) Operation of Principle in Elementary and 

Higher Schools and Colleges 

3. Reasons for Present Conditions 

a. Historical and Utilitarian 

b. " Religion Caught, Not Taught " 

c. Biblical Criticism 

d. The Doctrine of Formal Discipline 

(1) The Academic Method 

(2) The Social-Survey Method 

e. Vocational Efficiency and College Credit 

4. Responsibility of the Church College for the 

Religious Life of Its Students 
a e The Student's Need of the Local Church 

b. Curriculum and Other Credit Courses 

c. Academic Credit for Sunday Courses 

d. Religious Life of Students under Faculty 

Supervision 

(1) Organization 

(2) Courses of Instruction 

(3) Recruiting Agencies 

(4) Expressional Activities 

5. The Church College and the Local Church 

School 

a. The Standardizing of Local Church Schools 

by Church Colleges 

b. The Function of Church Boards of Educa- 

tion 
References 

6. A College Department of Religious Education 

a. A Definition of Terms 

b. Work in Religious Education Will develop 

Slowly 

c. The Need of Trained Men 

d. The College and Education as an Occupa- 

tion 

e. Courses for Freshman and Sophomore 

Years 

252 



OUTLINE — Concluded 

f . Practice Teaching and Observation Work 

g. Organization of Religious Education in 

Colleges 

(1) General Education 

(a) School of Education 

(b) Departments of Education 

(2) Religious Education 
Additional References 

7. A Department of Biblical History and Litera- 
ture 

a. Purposes of Courses in the Departments 

b. Required Courses 

c. When Offered 

d. Number of Biblical Courses 

e. Standing of Courses 

f. Atmosphere 

g. Qualifications and Training of Professors 
h. Present Apparent Needs 

References 

III. Summary 

IV. General Bibliography 



253 



CHAPTER V 

THE COLLEGE AND RELIGIOUS 
EDUCATION 

I. RELIGIOUS EDUCATION IN TAX-SUPPORTED 
COLLEGES 

In Chapter I attention was called to the 
rapid growth of the public high schools and 
it was predicted that by 1950 secondary 
education would be as nearly universal as 
elementary education is today. The colleges 
are already feeling the effect of the rapidly 
developing system of secondary education 
and the states are making provision to care 
for the increasing thousands who are annu- 
ally finding their way into institutions of 
higher learning. The enrolment in state col- 
leges and universities has increased from 
10,000 in 1880 to 150,000 in 1916, and the 
number is growing at the rate of about 
10,000 each year. The states expect to main- 
tain a system of state colleges and universities 
adequate to meet the needs of all the citizens. 
Great state universities are now numbered 
among the leading educational institutions 
of the world. These state schools are not 
content to serve only the students that come 
to them. They are organizing extension 

255 



RELIGIOUS EDUCATION 

departments through which they take out to 
the people the results of the scientific research 
in classroom and laboratory. These institu- 
tions are loved by the people because they 
are truly serving the people. To the enrol- 
ment in state colleges there should be added 
another 100,000 students enrolled in state 
normal schools for the purpose of serving the 
state in its system of elementary schools. 

1. Source of Students 

From what source do the students in our 
state colleges come? Careful investigations 
show that fully 80 per cent of them come 
from Protestant Christian homes. Bishop 
Nicholson investigated the source of the stu- 
dent body of a typical state college with more 
than two thousand students enrolled. He 
found that in a year when the Protestant 
church membership of the state was about 42 
per cent of the total population, 83 per cent 
of the student body either were church mem- 
bers or came from Protestant Christian 
homes and acknowledged church affiliation 
and church attendance. (See proceedings of 
the second annual meeting of the Association 
of American Colleges, pp. 43, 44.) 

The statistics for Illinois are typical of the 
country as a whole. "It is evident that 
students in higher institutions come very 
largely from Christian homes, but denomina- 
tional lines have practically broken down in 

256 



THE COLLEGE 

controlling the source of students or the selec- 
tion of schools. There are more Methodist 
regular undergraduate students in the state 
university than there are in all the Methodist 
institutions in the state combined. The same 
is true for the Baptists, Christians, Congre- 
gationalists, Presbyterians and Catholics of 
college grade, and of course it is doubly true 
for the Episcopalians, Friends, Reformed, 
and other denominations which have no 
church institution in the state. Compared 
with the total number of students of any one 
denomination in the state the contrast is even 
more striking. Only 250 out of 795 Baptist 
students are in their own church institutions, 
144 out of 984 Congregationalists, 341 out 
of 665 Lutherans, 964 out of 2,930 Meth- 
odists, and 306 out of 1,895 Presbyterians. 
Figures for other denominations are not com- 
plete on this point. The fact is undeniable 
that most denominational schools are denom- 
inational only in name so far as the compo- 
sition of their student body is concerned. A 
very large majority of the students of lead- 
ing denominations go to institutions other 
than those controlled by their church. More 
students of leading denominations go to the 
state university than to their own church 
schools." (Brown, E. W., A Statistical Sur- 
vey of Illinois Colleges, published by Council 
of Church Boards of Education, 19 South 
La Salle St., Chicago, 111., p. 22.) 

257 



RELIGIOUS EDUCATION 

m:,:zr^ , m . # , ? "- t . . mm 

2. Religion in the Curriculum of Tax-Sup- 
ported Colleges 

State colleges cannot teach religion. They 
can offer certain historical, literary and de- 
scriptive courses about religion. That they 
are willing to go just as far as the law will 
permit in this direction is evident from the 
following summary of courses now being 
offered in tax-supported schools. The name 
of the institution, the titles of courses and the 
number of semester hours credit allowed 
toward a degree are given in order. 

University of Arkansas: Biblical History 
and Literature, Old Testament, New Testa- 
ment. 3 hrs. credit. 

University of California: Masterpieces of 
Literature, including the principal books 
of the Old and New Testaments. 1 hr. credit. 

Colorado State Teachers College: Litera- 
ture and History of the Old and New Testa- 
ments, Life and Teachings of Jesus. 6 hrs. 
credit. 

Florida State College for Women : Hebrew 
History and Literature, Early Christian His- 
tory and Literature. 6 hrs. credit. 

University of Florida, College of Law: 
Old Testament History, New Testament His- 
tory, Bible as Literature, Bible as an Ethical 
and Religious Guide. 6 hrs. credit. 

University of Illinois: Literary Study of 
the Bible. 6 hrs. credit. 

258 



THE COLLEGE 

University of Iowa: Religious Education, 
the English Bible. 4 hrs. credit. 

Iowa State Teachers College: Bible as Lit- 
erature, Ethics of the Bible; History and 
Teaching of the Bible, Life of Christ. 5 hrs. 
credit. 

Kansas State Normal School (Emporia) : 
History and Literature of the Bible. 2 hrs. 
credit. 

University of Kentucky: Literature of the 
Bible. 2 hrs. credit. 

University of Michigan: Literary, His- 
torical and Philosophical Study of the Bible, 
Philosophy of Religion. 3 hrs. credit. 

University of Minnesota: History and 
Principles of Religious Education, Philoso- 
phy of Religion, Bible as Literature. 3 hrs. 
credit. 

Mississippi Industrial Institute and Col- 
lege: New Testament, Old Testament. 2 
hrs. credit. 

Missouri State Normal School (Kirks- 
ville) : Bible as Literature. IV2 hrs. credit. 

Ohio State University (Columbus) : Liter- 
ature and History of the Bible. 3 hrs. credit. 

Ohio University (Athens) : History and 
Literature of the Bible. 3 hrs. credit. 

Pennsylvania State College: Old Testa- 
ment History. 2 hrs. credit. 

South Dakota State College of Agricul- 
ture and Mechanical Arts: Bible Literature. 
2 hrs. credit. 

259 



RELIGIOUS EDUCATION 

University of South Dakota: The Bible as 
Literature. 6 hrs. credit. 

University of Texas: Fifteen courses, 6 
hrs. credit. < ! ( 

University of Vermont and Agricultural 
College: Bible and Literature, Bible History. 
3 hrs. credit. 

University of West Virginia: The Old 
Testament as Literature; The New Testa- 
ment as Literature; Vocal Interpretation of 
the Bible. 3 hrs. credit.; 

(See Lott, H. C, Bible Courses in Higher 
Educational Institutions, in The American 
School Master, 10:3, pp. 105-113. March, 
1917.) 

Many state colleges will accept credits in 
religion, Bible and religious education from 
church colleges, but are unwilling to use the 
funds of the state for the teaching of such 
courses. The University of North Dakota 
will accept 32 semester hours credit from 
Wesley College. The University of Missouri 
accepts 14 hours credit in Biblical subjects 
from the church colleges of the state.. 

3. Attitude of State College Faculties 
toward Religion 

A very large percentage of the faculties 
and administrators of state colleges are men 
and women who recognize the value of relig- 
ion in education and in life. Out of 7,545 
faculty members of 47 state colleges, 502 are 
Bible class teachers, 726 are church officers 

260 



THE COLLEGE 

and 4,073 are members of or attendants at 
local churches. Many of the heads of the 
leading state universities are outspoken 
in their advocacy of religion as a vital part 
of education. In this list could be included 
Presidents Van Hise of Wisconsin ; Burton, of 
Minnesota ; Hill, of Missouri ; Bryan, of Indi- 
ana; James, of Illinois; Thompson, of Ohio, 
and many others. President Hill, of Mis- 
souri, has stated the situation thus: "State 
universities are not opposed to religion or re- 
ligious instruction. The churches will not 
let us give religious instruction in the univer- 
sities. We would welcome the opportunity. 
Since we cannot do this, we gladly welcome 
the agencies of the church that do provide 
it." Dr. John R. Mott says: "I know no in- 
stitution more open to wise and friendly and 
conservative Christianity than the American 
state universities." Dr. Hugh Black said: 
"I found a greater appreciation of religious 
matters and interest in them in the state 
universities than in the denominational col- 
leges I have visited." (Zumbrunmen, A. C, 
Possibilities for Religious Work among 
Methodist Students in the State Universi- 
ties, in Bulletin of the Board of Education 
of the Methodist Episcopal Church, South, 
July, 1915.) A report of a committee 
of the Council of Church Boards of Edu- 
cation states the situation very accurately 
in these words: "We believe that while in 
state universities there is little official ef- 

261 



RELIGIOUS EDUCATION 

fort to spiritualize education, there is a 
marked eagerness among those in authority to 
secure religious influences for their students. 
Thorough investigation finds scarcely a state 
university whose highest officials are indiffer- 
ent to this matter, and in a number of them 
the religious life of a professor and his affilia- 
tion with some branch of the Christian church 
is regarded as adding weight to his qualifica- 
tions for his position." (First Annual Report 
of the Council of Church Boards of Educa- 
tion, 1911-12,, p. 25.) 

4. Limitations of Taw-Supported Colleges 

There are two things which a tax-sup- 
ported college cannot give to its students; 
viz., religious instruction and pastoral super- 
vision. By the very nature of its charter it 
is denied the right to transmit to its students 
the religious heritage of the race so that re- 
ligion becomes a personal possession, a vital- 
izing power in their lives. It may teach 
descriptive courses about religion under the 
caption of history, literature, anthropology, 
sociology, psychology, philosophy or science, 
but this method of disinterested analysis of 
religious literature, history and phenomena, 
in an academic atmosphere, is very likely to 
result in the loss of religion, and a partial 
treatment of any subject is likely to be un- 
scientific and misleading. There are those 
who think with Pres. Henry S. Pritchett, of 
the Carnegie Foundation, that it is possible 

262 



THE COLLEGE 

for a state university to conduct a course of 
religious instruction for its students that 
would set forth the fundamental spiritual 
truths on the basis of common elements, omit- 
ting all items that might possibly form a basis 
of sectarian differences. (See Annual Re- 
port, Carnegie Foundation, 1913.) This 
position is as unworkable in the field of higher 
education as in the field of elementary edu- 
cation. (See pp. 32, 33.) There are as many 
reasons for excluding all forms of religious 
instruction from the state colleges and uni- 
versities as there are for excluding such 
courses from the public elementary and sec- 
ondary schools. True to our principle of the 
separation of church and state, we must see 
to it that no child or adult is deprived of the 
full and free advantages of any part of 
the public school system because of religion. 

Admitting that the state cannot give a 
complete education, we have our justification 
for a system of church schools which will 
parallel the public schools all the way from 
the kindergarten to the university. The 
state college, instead of attempting to teach 
religion, should welcome those complementary 
agencies, the church colleges, Bible chairs, 
etc., which can teach religion to their stu- 
dents. It has already been pointed out in 
this chapter that state colleges are eager to 
cooperate with the church in bringing high- 
grade courses in religion to their students. 

The students need, besides instruction, the 
263 



RELIGIOUS EDUCATION 

ministry of the church. During their four 
years at college students face many crises. 
Then if ever do they need spiritual advisers. 
They need active contact with the church. 
Their spiritual life demands nurture which 
the classroom does not give. This develop- 
ment in spiritual life, this fostering of the 
life of prayer and service, would take a state 
college into a realm far from that specified 
in its charter. 

Two things a state college cannot do: (1) 
teach religion, and (2) provide a normal re- 
ligious life for the student body. These two 
things the church must do for the students 
at state colleges or they will remain undone. 

5. Voluntary Christian Associations 

For many years the churches ignored the 
student body at state colleges. To the Young 
Men's and Young Women's Christian Asso- 
ciations must be given the credit for a very 
great deal of valuable pioneer work in this 
fertile field. These voluntary student or- 
ganizations provided religious services on the 
campus, conducted evangelistic campaigns, 
and gathered thousands of students into vol- 
untary Bible study classes. In some places 
association buildings have been erected on 
the campus and the entire machinery of a 
city association has been put into operation 
in an academic setting. 

The experience of the years has clearly 
demonstrated that the Christian Associations 

264 



THE COLLEGE 

are not competent to meet the needs of stu- 
dents in state colleges. These associations 
must be given high praise for what they have 
accomplished and we must not hold them re- 
sponsible for results which lie beyond the 
scope of such associations. In what ways 
have the Christian Associations proved in- 
adequate to the situation? First, in provid- 
ing for religious instruction. The voluntary 
Bible study classes have not met the needs. 
As might have been expected, upper class- 
men have not proved to be competent leaders 
of Bible study groups. Coaching classes for 
leaders have failed to meet the need here 
just as short, patent-process methods always 
fail to make efficient leaders. Many classes, 
under superior leadership, have been success- 
ful, but the rank and file of the classes thus 
organized have failed (1) because of imma- 
ture and incompetent leadership; (2) because 
non-credit courses in an academic atmos- 
phere are likely to be looked upon as cheap, 
"snap" courses unworthy the serious atten- 
tion of strong students. No non-credit Bible 
class in the hands of an untrained leader can 
meet the student's need for religious knowl- 
edge. So long as the ethics of Spencer is 
taught five hours a week by a trained in- 
structor, and the ethics of Jesus is taught 
one hour a week by Billie Blank, a crack 
athlete, selected from the student body to 
conduct the Y. M. C. A. non-credit Bible 

265 



RELIGIOUS EDUCATION 

class, just so long will the ethics of Jesus 
be in disrepute among college students. 

Second, the Christian Associations have 
not adequately met the spiritual needs of 
students. The task was too big for volun- 
tary associations of this character. The 
student needs the ministry of the church. 
Nothing less will provide for his spiritual 
needs. Associations have not been satisfac- 
tory substitutes for the church. There seems 
to be abundant justification for the criticism 
that college Christian Associations tend to de- 
crease church attendance on the part of their 
members; that they fail to show results in 
deepening the spiritual life; that their mem- 
bers do not take an active part in the local 
church work, and that during the college 
course the association member is weaned 
awav from his former religious affiliations, 
so that when he returns to the world of af- 
fairs, he is of little value to the religious 
activity of the community in which he lives. 
Of course there is no conscious antagonism 
between the associations and the churches of 
the college community. 

After summing up all the virtues of the 
Christian Associations — and they have many 
— we are forced to conclude that they cannot 
satisfactorily meet the spiritual needs of the 
student body and they are not equipped to 
teach religion adequately to college and uni- 
versity students. 

266 



THE COLLEGE 

6. The Church at the State College 

After many years of indifference, the 
church has begun to realize, in the language 
of Dr. John R. Mott, that "there is no 
greater mission field in the world than our 
state universities." There is a great interest 
in all the leading denominations in this im- 
portant work, and far-sighted, statesmanlike 
programs are being planned by denomina- 
tional leaders. Five denominations have 
launched a campaign in Wisconsin for a fund 
of $300,000 to start a school of religion on 
the campus, saying to their constituencies: 
"Here (at the University of Wisconsin) is 
a whole city of young people at the very 
crisis of their destiny, so far as character and 
usefulness to the world are concerned, 
and we, like the priest and Levite, have for 
half a century been passing by on the other 
side, blaming the state for not doing that 
which, in the very nature of the case, be- 
cause of its organic law, it could not do." 

The activity of the churches has taken two 
directions, spiritual nurture and instruction. 
Student chapels are conducted as follows: 
fiaptist, 22; Presbyterian, 3; Lutheran, 1; 
Episcopal, 1; Catholic, 13; Disciples, 6; Con- 
gregational, 1; Methodist, 3. The Episcopal 
church has established clubs and dormitories 
in 14 institutions. Regular student pastors 
have been employed, as follows: Baptist, 9 
full time, 6 part time; Presbyterian, 11; 

267 



RELIGIOUS EDUCATION 

Episcopal, 4»; Catholic, 6. The Congrega- 
tional, Episcopal, Presbyterian, Unitarian 
and Methodist churches are furnishing stu- 
dent pastors through their local churches. 
On the side of instruction, Bible chairs and 
strong courses of instruction have been es- 
tablished as follows: Presbyterian, 6; 
Episcopal, 1; Disciples, 6; Congregational, 
3; Methodist, 2. 

One of the most significant experiments is 
being worked out at Wesley College, North 
Dakota. This institution was located some 
miles from the state university. It had a per- 
ennial struggle to raise a budget adequate 
to maintain standard courses in all the 
subjects required for a baccalaureate degree. 
Under the statesmanlike leadership of Presi- 
dent Robertson the property was sold and 
the institution removed to the campus of the 
state university at Grand Forks. Dormi- 
tories and classrooms were erected and an 
affiliation with the university was effected 
by the terms of which students of either in- 
stitution have equal access to the classrooms 
of the other. The state university accepts 
32 semester hours work from Wesley Col- 
lege towards graduation. A student taking 
three years work at the state university and 
one at Wesley College may go out with a 
degree from either or from both institutions. 
By this arrangement the funds of the church 
are used only for teaching religion and pro- 

268 



THE COLLEGE 

viding a religious atmosphere for its students 
at the state college. Chemistry, for exam- 
ple, is taught by the university and Old 
Testament history by Wesley College; Latin 
is taught by the university and Life of 
Christ by Wesley College. 

Another significant movement is the Wes- 
ley Foundation now being established at the 
state university of Illinois. The slogan of 
this movement is, "The Church at the Cen- 
ter." First there is to be developed a great 
church for university students, then around 
it as auxiliaries will be the social hall and 
the college classrooms. The object of the 
Foundation as stated in its charter is, "The 
intellectual, moral and religious care and in- 
struction of young people, students in the 
University of Illinois, especially those who 
are adherents of the Methodist Episcopal 
Church." This university church and college 
is being conceived of as the joint responsi- 
bility of all the Methodist churches of Illinois. 

It is not strange that as the churches have 
moved in to take possession of the college 
territory there should have developed some 
friction between student pastors, local 
churches and the old and well-established 
Christian Associations. These difficulties, 
after many conferences, are now being hap- 
pily adjusted. The direction of the present 
development may be seen in the following 
resolutions adopted by the Board of Direc- 

269 



RELIGIOUS EDUCATION 

tors of the Y. M. C. A. at the University of 
Pennsylvania: 

" Resolved First: That the Christian Association of the 
University of Pennsylvania, with the approval of the Prov- 
ost of the University, hereby reaffirms its loyalty to the 
Christian Church and its eagerness to promote the cause of 
Christianity. 

" Resolved Second: That the Association hereby extends 
to the properly constituted representatives of every organ- 
ized religious body the machinery of its organization for the 
purpose of furthering the efforts of such a body to reach its 
members and adherents within the student community of 
the University. 

" Resolved Third: That the Association will elect to its 
Secretarial Staff any duly accredited worker representing 
such a religious body, jointly selected by it and the Associa- 
tion, with the understanding that the salary received by him 
for work done in the University shall be paid through the 
treasury of the Association. 

" Resolved Fourth: That the Association is willing to be- 
come personally responsible to any organized religious body 
for the work of the representative of such a body within the 
University, and to make reports not only concerning his 
special service, but on all the work which the Association 
itself is doing in any way on behalf of the religious body in 
question. 

" Resolved Fifth: That the Association is willing to report 
to any religious body concerning the work done on behalf of 
its students, in case such body does not have or does not 
desire to have Association Secretaries. 

" The principle behind these resolutions is not only that 
special church representatives are members of the staff of 
the Association of Pennsylvania, but the Association holds 
itself responsible to every church or religious organization 
for the care of its students and the propagation of its particu- 
lar phase of the Gospel message, so that the Association is 
willing to place its facilities and equipment at the service of 
any church representative." 

270 



/THE COLLEGE 

Commenting on the above resolutions, Mr. 
Thomas St. Clair Evans, General Secretary 
of the Christian Association of the University 
of Pennsylvania, says: "The present move- 
ment of the Christian work at Pennsylvania 
is away from the undenominational position 
towards that of an interchurch clearing-house 
association, which shall preserve to each 
Christian student the fullness of his particu- 
lar Christian communion, but shall avoid the 
isolation and friction of independent denomi- 
national movements such as the church so- 
cieties of the Eastern universities and other 
extreme forms of the strictly denominational 
approach to students. The past tendency of 
the student Y. M. C. A. and Y. W. C. A. 
seems to have been either towards undenom- 
inationalism or towards a new and liberal 
denomination with a creed of its own. 

"The tendency of the church societies of 
the Eastern universities is towards the pres- 
ervation of a student's particular faith in a 
hothouse or glass case, for fear of contami- 
nation. The church student pastor movement 
has been slowly establishing itself, and has 
therefore appeared to be more denomina- 
tional than it really is, for the pastors co- 
operate very closely in most of the state 
universities, but thus far it lacks the student 
initiative, the intercollegiate fellowship, and 
the world-wide affiliations which will guaran- 
tee its breadth of appeal and fullest develop- 
ment in the future." (Evans, T. S., An 

271 



RELIGIOUS EDUCATION 

Inter-Church Clearing House Within a Uni- 
versity, in Third Annual Report of the 
Council of Church Boards of Education, pp. 
58-59.) 

The following statement of principles ap- 
proved by the Council of Church Boards of 
Education at its third Annual meeting may 
be taken as fairly representing the position 
of the churches of the country on the ques- 
tion of the supervision of students in state 
colleges: 

"I. This Council of Church Boards of Education, by 
virtue of its constitution, should be advisory to and should 
strive to unite the various Christian movements on behalf 
of students including: 

The Church Student Pastor Movement. 

The StudeDt Y. M. C. A. and Y. W. C. A. 

The Chapel Activities of University Corporations. 

The Church Societies. 

" II. National church boards should be encouraged to 
place in the field special supervisory secretaries who would 
have direct supervision over their own representatives in 
local organizations, and would investigate the work which 
is being done for their own students in institutions where 
they do not have special representatives. These boards 
should also send their national recruiting officers for the 
ministry at home and abroad, social service, and evangelism 
into the local institutions to work with the students through 
the Clearing-House Association. 

" III. Local churches in university communities should 
be equipped for student work, and should accept as affiliated 
members all students of their own communion who attend 
the university and provide for their proper pastoral care 
while they are in the university. 

" This Council, while recognizing the need of pursuing 
different policies based upon local conditions at each uni- 

272 



tfHE COLLEGE 

versity center, affirms its unalterable conviction that pastoral 
care of students, leading up to contact with the local church, 
is absolutely necessary to the success of the movement and 
the spiritual welfare of the student body. 

" IV. The churches should be represented in a university 
by a Clearing-House Association constituted somewhat as 
follows: 

" (1) The membership to consist of all evangelical church 
members of the institution. 

" (2) The Board of Control to be churchmen representing 
the different communions which enter the organization. 

" (3) The employed staff to be church representatives 
appointed by the proper church authorities in consultation 
with the Local Board, and supported by the denominations 
and the Local Board, together with such others as may be 
chosen and supported by the Local Board. 

" (4) This internal organization should have a men's and 
women's department affiliated in some democratic way with 
the American Y. M. C. A. and Y. W. C. A. and the World's 
Student Christian Federation. 

" (5) The Local and National Staff should be college men 
especially adapted to student work, with theological training 
and church experience if possible, and in most cases ordained 
clergymen. The national leaders should be capable of rank- 
ing with bishops and other leaders of the church." 

7. Conclusions 

The following conclusions may be drawn 
from the foregoing study of religion in state 
colleges : 

a. It Will Be Impossible to Give the 
American People a Religious Education 
unless the rank and flle of the stu- 
DENTS in the State Colleges Are Reached. 

In increasing numbers the strong students 
of the country are going to state schools. 
They will go out to shape the commercial, 

273 



RELIGIOUS EDUCATION 

political and social ideals of the American 
people. Dr. Baker has well said: "If the 
church loses the battle in such centers the loss 
will be irreparable." (Methodist Review, 
October-December, 1914.) 

b. The Church Must Provide High- 
grade Credit Courses in Religion at 
State College Centers. 

Just when students are being introduced 
to the new sciences, when they are having 
opened up to them new worlds in secular 
realms, is the time when they most need 
high-grade teaching in the field of religion 
in order that all knowledge may find its 
complete interpretation through religion. 
It is also the age of creed building, the time 
when ideals are forming. To omit the re- 
ligious emphasis now is unpardonable. Non- 
credit voluntary classes will not do the work. 
The church must provide Bible chairs or 
other teaching foundations and see that the 
courses offered are in every way worthy of 
university credit. The churches must also 
popularize these courses and see that they 
are elected by students going from church 
homes. 

A way may be found to federate the work 
of several denominations into one foundation 
in which a Union School of Religion would 
give certain fundamental courses, leaving 
only courses in doctrines and church polity 
to be taught by the individual churches. 

c. The Religious Work at a State 

274 



THE COLLEGE 

College Must Center in the Local 
Church. 

The local church should be the religious, 
educational and social center from which 
the student explores the academic world. The 
local church must employ a pastor of very 
high order, one who, to use the words of 
Dr. R. C. Hughes, "must lead the intellectual 
life, and know what faculty and students are 
reading and thinking, but he must know his 
science and philosophy so well that he can 
afford to forget them when he is preaching.' ' 
The local church must be willing to readjust 
its program in any way which will increase its 
ability to serve the students who are later 
to go out to all sections of the state as leaders 
of thought. To this end student pastors 
should be employed to minister in special 
ways to the spiritual, social and intellectual 
needs of the student body. 

d. The Highest Type of Christian 
Cooperation Must Be Exemplified by 
the Different Religious Bodies. 

Some sort of clearing-house association 
must be maintained and a spirit of helpful- 
ness and brotherly love must prevail. 

By cooperative effort the churches can 
determine the atmosphere of the state colleges 
and they can so supplement the secular 
courses of instruction with religious instruc- 
tion as to make every state college a center 
of religious culture. All this may be done 
without violating the fundamental principle 

275 



RELIGIOUS EDUCATION 

of these American institutions which require 
that they must be kept free from sectarian 
influence. 

References: 

Cochran, J. W., et al., Religious Life at State University 
Centers, in First Annual Report of Church Boards of Educa- 
tion, 1911-12, Ralph D. Kyle, Secretary, 310 Searles Build- 
ing, Monmouth, 111., pp. 24-36. Hughes, R. C, Report of 
Committee on Religious Work in State Universities, in Third 
Annual Report of Church Boards of Education, 1913-14, pp. 
43-56. Evans, T. S., An Inter-Church Clearing-House Within 
a University, in Third Annual Report of Church Boards of 
Education, 1913-14, pp. 56-60. Hughes, R. C, et al, Find- 
ings of the Committee on Religious Work in State Institu- 
tions of Higher Learning. In Third, and Fourth Annual 
Report of Council of Church Boards of Education, 1914, pp. 
43-56, and 1915, pp. 34-42. Proceedings of the Eighth 
Annual Session of the Conference of Church Workers in 
State Universities, in Fourth Annual Report of Church Boards 
of Education, 1915, pp. 71-80. Hughes, R. C, Report of 
Committee on Religious Work in State Institutions, in Fifth 
Annual Report of Council of Church Boards of Education, 1916, 
pp. 33-46. Baker, J. C.j The Wesley Foundation, Methodist 
Review, October-December, 1914. Zumbrunmen, A. C, Possi- 
bilities of Religious Work Among Methodist Students in 
State Universities, in Bulletin of the Board of Education of 
the Methodist Episcopal Church, South, 5 : 2, pp. 51-68, July, 
1915. Brown, E. W., A Statistical Survey of Illinois Colleges, 
Council of Church Boards of Education, 19 S. La Salle St., 
Chicago, 111. Mott, J. R., A Policy of Cooperation in Meet- 
ing the Religious Needs of State Universities, in Report of 
the Third Annual Conference of Church Workers in State 
Universities, 1909-10, N. C. Fetter, Jr., Secretary, Ann 
Arbor, Mich., pp. 58-64. Sheldon, F. M., Congregational 
Students at State Universities, in The Work and Aims of the 
Congregational Education Society with Special Emphasis 
on the Question of Denominational Leadership, Congregational 
Education Society, Boston, pp. 7-16. 

276 



THE COLLEGE 

Hughes, R. C, The Churches and the Religious Problem 
of State Universities, Religious Education, 10 : 2, pp. 178- 
186. Thompson, W. 0., The Christian Association and the 
College, Religious Education, 5 : 4, pp. 339-346. Gates, H. 
W., The Christian Association and the College, Religious 
Education, 5 : 4, pp. 346-351. Evans, T. S., The University- 
Association, Religious Education, 6 : 2, pp. 216-222. Report 
of Fourth Annual Conference of Church Workers at State 
Universities, Religious Education, 6 : 2, pp. 222-242. Elliott, 
H. S., Voluntary Bible Study, Religious Education, 7 : 6, 
pp. 713-718. Report of Sixth Annual Conference of Church 
Workers in State Universities, Religious Education, 8 : 3, 
pp. 245-276. Northrop, Cyrus, Religious Instruction in the 
State University, Religious Education, 4:2, pp. 155-159. 
Cochran, J. W., State Universities and the Religious Denomi- 
nations, Religious Education, 4 : 2, pp. 166-179. Mathews, 
Shailer, The State University and the Theological Seminary, 
Religious Education, 4 : 2, pp. 179-186. Wilbur, Theresa M., 
The Young Women's Christian Association and the Problem 
of Religious Influence in Colleges, Religious Education, 
4 : 1, pp. 90-91. Sharp, C. M., Religion at the State Uni- 
versities, Religious Education, 6 : 6, pp. 596-600. Evans, 
T. S., The University Christian Association, Religious Edu- 
cation, 7 : 4, pp. 390-392. Robertson, Edward, Church, 
College and State University, Religious Education, 7 : 4, pp. 
397-400. Smith, Charles F., Religious Work in a State 
University, Religious Education, 8 : 1, pp. 66-77. Cochran, 
J. W., The University Pastorate Movement, Religious Edu- 
cation, 8 : 1, pp. 77-81. Cutler, Ethel, Report of the Investi- 
gation of Curriculum and Voluntary Bible Study in Edu- 
cational Institutions, Religious Education, 8 : 5, pp. 459-463. 
Elliott, H. S., A Suggested Curriculum for Voluntary Chris- 
tian Education Groups in Colleges and Universities, Religious 
Education, 8 : 5, pp. 463-469. Simon, Abram, Religion at a 
State University, From a Jewish Point of View, Religious 
Education, 12 : 1, pp. 37-39. Plan for Organization of the 
Council of Churches and Christian Associations for the Uni- 
versity of California. 1917. Circular issued by University 
of California, Berkeley, Cal. 

277 



RELIGIOUS EDUCATION 

II. RELIGIOUS EDUCATION IN CHURCH AND 
INDEPENDENT COLLEGES 

Of the 569 colleges and universities re- 
ported by the Bureau of Education, 359 are 
under church control. Of the 145 other col- 
leges listed as non-sectarian, the majority 
are definitely affiliated with the various re- 
ligious bodies of the country. The discussion 
of the function of these institutions in a 
democracy may be fittingly introduced with 
the following quotations from Bishop Nichol- 
son: "Church colleges must exist side by side 
with the state institutions, acting and react- 
ing. They must insist that knowledge is 
better than ignorance, that secular culture 
disseminates an enlightenment abundantly 
justifying the expenditures which secure it. 
In our judgment, the state should have a 
legal oversight of church schools sufficient to 
assure a proper standardization of curricu- 
lum, equipment, endowment, and should 
prescribe the conditions for the conferring of 
degrees. The free state might have an im- 
portant relation to them in thus guaranteeing 
their efficiency. On the other hand, they 
must have an important state function in 
training a good percentage of the population 
to distinctively Christian citizenship, in sup- 
plementing the work of state institutions by 
fostering in them voluntary religious organiza- 
tions; in furnishing trained Christian men as 
leaders and in creating a public sentiment 
which will tend to make and teep the govern- 

278 



>THE COLLEGE 

ment and ideals of the state institutions 
thoroughly Christian. Whenever such organ- 
izations aim at ecclesiastical control, or at 
offensive sectarian propagandism in these 
schools, the nation will properly say, 'Thus 
far and no farther.' We adhere loyally to 
the Protestant principle of liberty of con- 
science in religion. The more we study this 
problem, the more we believe that instead 
of an unfortunate situation, scarcely toler- 
able, we really have, under Divine Provi- 
dence, the elements of the greatest possible 
national system of education — in part, state; 
in part, voluntary. Approximately one half 
under direct control of the state, free itself 
and guaranteeing the freedom of all the rest; 
the other half fostered by the church, com- 
pelled by its competitions to have openness 
of spirit, efficiency and definite moral and 
religious influence. Thus we secure a system 
of checks and balances which prevents de- 
moralization or secularization on one side, 
equally with religious fanaticism, sectarian 
bigotry, educational inefficiency, or ecclesias- 
tical misappropriation on the other. Em- 
phasis is placed on the vital in piety. The 
church college must stress the moral and 
religious factors which call it into existence. 
It must prove that thev are indispensable, 
and that intertwined with the other factors 
thev produce a superior product. 

"The state starts its educational policy 
from the doctrine of duty, growing out of 

279 



RELIGIOUS EDUCATION 

the child's right to an education; on the in- 
herent responsibilities of citizenship. The 
church starts hers from the Christian impulse 
of the love of God and of men. The church 
believes that duty can never be fully met 
while there is indifference to the underlying 
forces that develop men and perpetuate 
civilization. To the church spiritual ideals 
are supreme. The denominational college is 
and will remain her great fort where the free- 
dom of religion will be maintained with the 
same courage as in the state institutions the 
freedom of science will be defended." 
(Nicholson, Thomas, The Need of Advance 
in Our Educational Work. In Third Annual 
Report of the Council of Church Boards of 
Education, pp. 36-42.) 

1. Quantity and Quality of Biblical and 
Religious Work Offered by Church 
Colleges 

We are now to inquire how well the 
church colleges are discharging their duty as 
the religious teachers of the American people. 
It is hard to secure reliable data on all the 
questions involved. College authorities chafe 
under repeated questionnaires, especially 
when the inquiry deals with matters which 
do not find their way into the president's 
annual report. Recently, however, several 
studies have been made which together give 
a very true picture of the status of Biblical 
and religious teaching in church colleges. 

280 



/THE COLLEGE 

a. Surveys. 

(1) The survey of Professor Gibbs. Prof. 
W. C. Gibbs, of the Bible College of Mis- 
souri, has just published the results of a care- 
ful study of this subject. He says: "A 
careful, unprejudiced, impartial and reason- 
ably thorough examination as to the facts 
concerning Biblical and religious instruction 
now being given in the colleges and universi- 
ties of the United States leads to the conclu- 
sion that we are failing to improve the 
opportunities before the church in the matter 
of adequate religious education of the young 
in our colleges. They say that while figures 
do not lie that liars sometimes figure. I shall 
do my best to keep out of the Ananias club 
while I call your attention to some vital 
statistics on our present subject. These are 
based on a careful examination of recent 
catalogues of 220 colleges, for men or co- 
educational, 20 colleges for women, 17 
technical schools, and 50 state and municipal 
universities. The 220 colleges include at 
least one in each state containing independent 
colleges, while the 50 state and municipal 
universities include all save a few New Eng- 
land states. The 20 colleges for women are 
representative of class A colleges for women. 
The 17 technical schools are quite representa- 
tive of their class, the trade or vocational 
schools found everywhere in the country. 

"These 17 technical schools, and I believe 
all such schools in the country are alike in 

281 



RELIGIOUS EDUCATION 

this respect, give no courses in the Bible or 
Religion. There is scarcely room for criticism 
here for we hardly expect them to do 
otherwise. 

"Let us come to the 220 colleges, a few 
for men only, most of them co-educational. 
I find that nine out of the total give no 
courses in the Bible or Religion as part of 
their regular classroom curriculum. These 
are Charlestown College, S. C, Colby College, 
Mo., Lehigh University, Pa., Hanover Col- 
lege, Ind., New York City University, 
University of Southern Minnesota, William 
and Mary, Va., Vincennes University, Ind., 
Middlebury College, Vt. Four more offer 
courses in N. T. Greek only, Bowdoin, Clark, 
Dennison, Geneva. Among the 50 state and 
municipal universities, the following offer no 
Biblical and Religious work: Alabama, Buf- 
falo, Louisiana, Nevada, New Mexico, Col- 
lege of the City of New York, Maine, 
Purdue, Rhode Island State, Tennessee, 
Wyoming. Four more give only N. T. 
Greek. Out of the list of 20 colleges for 
women, only one, Hunter, of New York 
City, gives no courses in these subjects. 
Adding these lists together, we find that out 
of a total of 290, 21 give no Biblical and 
Religious instruction, with eight more offer- 
ing Greek N. T. which practically amounts 
to the same thing, that is about two per cent 
of the total, a per cent which measured by 
mere quantity may seem a pleasant surprise. 

282 



THE COLLEGE 

"In the remaining number, 195 offering 
courses in Bible, a count shows that there are 
in these colleges a total of 440 teachers and 
executive officers engaged in giving instruc- 
tion in Bible and Religion, an average of 
more than two teachers to each school. But 
only 83 out of the 195 have at least one 
teacher devoting full time and strength to 
this field, and of these 31 have special Bible 
Departments, Seminaries or Bible Colleges 
either as integral parts of the college or very 
closely affiliated with it. Subtracting even 
the total number employing at least one man 
for full time work in this department, that 
leaves 122 colleges, more than half, which 
offer courses in the Bible and Religion but 
have these subjects taught by men who are 
doing other work in the institution and who 
have specialized in some other subject. 

"In the February, 1917, Bulletin of the 
Association of American Colleges, a study 
of the 'Efficient College' is recorded. Sixteen 
typical colleges are chosen for the study and 
the committee finds that their average enrol- 
ment for the four college classes is 165. 
Taking* this as a basis and applying it to the 
220 colleges in my list, I find that there are 
90 having an enrolment of less than 165 
students and 130 with 165 or more in the 
four classes. Of these 90 small colleges, 20 
have at least one man giving full time to 
Bible teaching but with exactly 10 of the 
number having special Bible departments. 

283 



RELIGIOUS EDUCATION 

That leaves only 10 out of 80 of the small 
colleges in the list having one man who 
teaches nothing else but Bible. On the other 
hand 63 of the 130 colleges having an enrol- 
ment over 165, have one teacher giving full 
time to Bible. Twenty-one of these have 
Seminaries of special Bible departments. Or 
subtracting the 21 from 63, leaves 42 of the 
larger colleges out of a total of 109 which 
have full time Bible professors, or 38 per 
cent, as over against 12% per cent in the 
case of the smaller colleges. Taking the total 
number of colleges listed, with 83 having at 
least one man giving full-time work to the 
Bible, that means 37% per cent only paying 
enough attention to Biblical and Religious 
instruction to dignify it and put it on a par 
with Language, History, Mathematics, Sci- 
ences, etc., and if you exclude from the list, 
as I think ought to be done, those having 
special Bible departments, only about one- 
fourth of the total are so providing such 
work. And it must not be forgotten in this 
connection that all these colleges save one- 
half dozen were established by some religious 
denomination so that that particular denom- 
ination might have a church college. The 
retort may be that the colleges are doing the 
best they can with the resources they have. 
But what are these same schools doing in 
other departments? Take Latin for example. 
While among the 220 colleges there are only 
nine not offering courses in the Bible there is 

284 



THE COLLEGE 

not a single one not offering Latin. There 
are 83 colleges having at least one man giv- 
ing full time to the Biblical field including 
the 31 with special Bible departments, 92 
have men who teach only Latin, 86 others in 
which Latin is combined with some other 
subject, usually Greek, and 21 Latin teachers 
who are also deans, but all, 199 in number, 
have men who have specialized in Latin. 
Again in this list all but 15 of the total have 
music schools as part of the college, averag- 
ing at least three teachers per school or over 
600 music teachers as compared to 440 
teachers of the Bible. Moreover, all of 
these teachers of music have specialized in 
music and very few of them do anything else 
in connection with their specialty. And I 
suspect that a careful count in these same 
schools would reveal more teachers of other 
specialties, such as agriculture, business, etc., 
than special Bible teachers. 

"Pursuing our investigation still further, 
we find that 109 out of the 220 offer courses 
in Greek N. T., practically all given by the 
professor of Greek in those institutions. So 
likewise the courses in Philosophy of Re- 
ligion or Psychology of Religion are given by 
the nrofessor of Philosophy and Psychology. 
Thirtv-six Presidents, five Vice-Presidents, 
five Deans, and six Local Ministers also give 
courses in the Bible, while the rest of the 
work is given bv professors of English, 
Latin, Hebrew, Education, Sociology, His- 

285 



RELIGIOUS EDUCATION 

tory, Rhetoric, Oratory, German, Economics, 
Archaeology, Geology, Ethics, Logic, Public 
Speaking, Pedagogy, Engineering, Chemis- 
try, Librarians, Registrars, etc., in all 35 
different departments teaching Bible as a side 
line. True enough, many of these same col- 
leges are compelled to double up in nearly 
all subjects, but nowhere else is there so much 
scattering as in the Bible and Religious field. 
In only one out of the 21 Universities offer- 
ing some Bible work is the Bible instructor 
also an executive, and in the list of the colleges 
for women, only one executive is also giving 
Bible work, while in the 213 colleges offering 
Biblical and Religious work, 130 have 
teachers who must combine with their Bible 
teaching some other task in the college, or 
putting it still stronger more than 300 
teachers giving work in the Bible are 
also teaching something else or are acting in 
some executive capacity. 

"Based on the above facts, carefully culled 
from the advertised wares of the colleges in 
the Biblical and religious field, I indict the 
American college as guilty of sailing under 
false colors. One hundred and fifty years 
ago Hebrew, Greek N. T., O. T. Laws and 
Institutions, Psalms, Prophets, Christian 
Evidences, etc., were the chief studies in the 
American college, and as I have remarked 
above, practically all of the independent col- 
leges were founded by some religious denom- 
ination, but today we witness the strange 

286 



THE COLLEGE 

case of the Bible and the Christian Religion 
relegated to places of secondary consideration 
in the teaching function of the faculties. To 
offset this relapse, our attention is called 
to the fact that chapel is held every school day, 
where for most colleges attendance of the 
student body is required, and that all students 
are expected to attend some church every 
Sunday, while Bible study courses are carried 
on in voluntarv classes conducted by the 
Y. M. and Y/W. C. A.'s or in the local 
Sunday schools. 

"And, too, nearly every one of the cata- 
logues lay particular emphasis upon the 
Christian atmosphere that pervades all 
classes, the assumption being that the college 
is caring splendidly for the moral and re- 
ligious welfare of its students by having 
Christian men teach Biology and Geometry, 
Chemistry and Latin, Economics and His- 
tory, etc., hoping, I suppose, that the stu- 
dents may absorb from these men a robust 
Christian faith, though the intellectual 
foundations of that faith may never be sci- 
entifically, historically and philosophically 
discussed in well planned and well manned 
courses. As well expect to make a chemist 
of a student by having him frequently smell 
sulphurated hydrogen, or a physician out of 
him by shocking him periodically from a 
loaded Leyden jar." (Gibbs, Walter C, 
Teaching the Bible and Religion to College 

287 



RELIGIOUS EDUCATION 

Students, Bulletin of Bible College of Mis- 
souri, Columbia, Mo.) 

(2) The survey of the Council of Church 
Boards of Education. An independent study- 
has been made by the Council of Church 
Boards of Education, and published in its 
reports for 1915 and 1916. These studies 
verify the findings of Prof. Gibbs. Two 
hundred and three colleges under the juris- 
diction of the Council were studied. In 
these 203 institutions there were 33 endowed 
Bible chairs; 57 professors giving 10 hrs. 
per week to Bible teaching; 52 professors 
giving less than 10 hrs. per week; in 35 
colleges the Bible courses were attached 
to the work of various non-Biblical depart- 
ments, and in 24 institutions the Bible 
courses were taught by the president in con- 
nection with his administrative duties. Bible 
courses are required in 138 colleges as fol- 
lows: 44 institutions require 4 hrs. or less out 
of 120 required for graduation; 25 require 
5 or 6 hrs.; 46 require 8 hrs.; and 14 re- 
quire over 8 hrs. The 1916 report says: "It 
is certainly a cause of thanksgiving that at 
least 33 of these 203 Christian colleges have 
made somewhat adequate provision for per- 
manent instruction in the Bible." P. 25. 
(Italics mine.) The report calls attention to 
the fact that two or three denominations had 
recently launched aggressive campaigns to 
raise funds for the 'purpose of introducing 
Biblical courses into their church schools! 

288 



THE COLLEGE 

The report contains the following significant 
paragraphs : 

"To judge of the seriousness with which 
this work is regarded, we must note the time 
devoted to other departments in comparison. 
A study has been made of seven colleges in 
Ohio and Indiana, all of them of medium size 
and most of them under Christian control. 
Each of these seven colleges offers an aver- 
age of 50 hours in each of the following 
departments: biology, chemistry, Greek, 
Latin, English, history, political science and 
mathematics. Comparing our tabulation 
with the average, we discover that there are 
14 colleges of the 203 that offer 50 hours in 
the Bible, the average number of hours 
in other departments. There are 52 colleges 
that offer 24 hours or thereabouts in the 
Bible. Thus about 14 colleges give the Bible 
a place of equal time and 52 colleges give 
the Bible a place of half the time given other 
departments in the same institution. 

"To be perfectly fair we should take into 
consideration also the courses offered in the 
allied subjects given in other departments. 
(By 'allied subjects' is meant those subjects 
closely related to the study of the Bible, as 
New Testament Greek, the psychology of 
religion, evidences of Christianity, etc.) 
However, in no case is this very large. We 
secured the following results: There are no 
colleges that give 50 hours in these subjects. 
There are 17 that give 18 hours. There are 

289 



RELIGIOUS EDUCATION 

52 that give between 8 and 18. Adding now 
the number of hours given in the Bible and 
those given in the allied subjects, we have 
the following results: 

11 colleges give above 70 hours 
15 colleges give between 50 and 70 hours 
34 colleges give between 32 and 50 hours 
21 colleges give between 25 and 32 hours 
48 colleges give between 16 and 25 hours 
28 colleges give between 12 and 16 hours 
23 colleges give between 8 and 12 hours 
20 colleges give under 8 hours 

"There is an indication that some of the 
college presidents are awaking to new inter- 
est in this subject and several of them are 
taking a lead in the movement to secure a 
real introduction of this study into their cur- 
ricula. On the other hand there is a surpris- 
ing number of institutions that apparently 
have no interest whatever in this subject. It 
does not seem to concern them at all. They 
have made no provision for the instruction of 
their pupils in this important matter and, as 
we have pointed out, not more than one 
quarter have ever done anything really seri- 
ous. Yet many of them are established on 
Christian foundations. If the conditions were 
really known, the constituency of many of 
these institutions would certainly be aroused, 
for* there is an impression abroad that the 
Christian colleges at least are offering ade- 
quate instruction in the Christian revelation. 

290 



THE COLLEGE 

The Council will remember some of the at- 
tempts of some of the college presidents 
at our session last year to defend themselves 
in this matter and to suggest that while the 
college was not doing anything definite, their 
pupils had the opportunity of Bible study in 
the Sunday schools, Young People's societies 
and in the voluntary classes of the Christian 
Associations. It is strange certainly that 
any man who is at all acquainted with the 
character of the work done in these directions 
would attempt to suggest that this kind of 
instruction was to have any serious considera- 
tion on the part of college faculties. The 
very claim which is put forth by these officers 
in defense of their institutions is a revelation 
of the conditions which exist. We note that 
among some of these institutions which make 
no such provision are some of our oldest de- 
nominational colleges that were founded 
primarily for the purpose of providing an 
educated ministry. Evidently they have for- 
gotten whence they sprang. In their desire 
to provide an education that shall be much 
like that offered by state institutions, they 
have forgotten that they have a special mis- 
sion in the world. We feel very sure that if 
these Christian colleges are going to have any 
effectual appeal to their constituency in the 
near future, they must in pure self-defense, 
if for no other reason, return to the point 
whence they came and put the Bible and 
Christian truth back into their proper place 

291 



RELIGIOUS EDUCATION 

in their curricula. Otherwise they will meet 
no response when the facts become known." 
(Italics mine.) 

(See Fifth Annual Report of Council of Church Boards of 
Education, 1916, pp. 24-31.) 

(3) Sectional surveys. The conclusions of 
the above reports are amply justified by the 
following sectional surveys: 

Sanders, Frank K., A Survey of New England, New York 
and Ohio, Religious Education, 10 : 4, pp. 315-323. Kelsey, 
W. I., A Survey of the Colleges of Iowa, Religious Education, 
10 : 4, pp. 323-327. Vance, J. M., A Survey of the Colleges of 
Ohio, Wooster, 0. Brown, B. W., A Statistical Survey of 
Illinois Colleges, Council of Church Boards of Education, 19 
South La Salle St., Chicago, 111. 

(4) Survey showing courses for public 
school teachers in church colleges. Another 
group of statistics should be introduced here. 
In 1915, I made a careful survey of 120 
church colleges to ascertain what they were 
doing towards the training of teachers for the 
church schools of the country. Of the 120 
colleges reporting at that time, only 34 
offered any courses designed to train re- 
ligious teachers. Only 66 courses totaling 
208 1-3 semester hours were offered in the 
120 colleges, and only three professors were 
employed for full time in this field, and 32 
for part time. In 1916 I made another 
survey of these same colleges to find out 
what they were doing for the training of 
secular teachers for the state. Eighty-eight 

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THE COLLEGE 

colleges reported 258 courses in psychology; 
125 in history of education; 229 in educa- 
tional theory; 116 in practice teaching; 169 
in methods of teaching public school 
branches; 159 other educational courses for 
public school teachers; a total of 1,056 edu- 
cational courses in addition to the courses 
offered in subject matter, such as science, 
history, mathematics, etc. These 88 church 
colleges employ 110 full-time professors and 
421 part-time professors to train secular 
teachers, over against three full-time and 32 
part-time professors to train teachers for the 
church. Sixty-eight of these colleges re- 
ported an enrolment of 31,956 students, 
8,045 of whom are preparing for public 
school positions. This means that a little 
over 25 per cent of the students in these 
church colleges are being trained for the 
secular schools. There were 1,493 graduates 
from educational departments in 1915. Sixty- 
nine of the eighty-eight institutions reporting 
fully meet the requirements of their respec- 
tive state Boards of Education, so that their 
graduates receive state teachers' certificates 
upon their graduation without further exam- 
ination. (In most states the requirement is 
from 20 to 30 semester hours of psychology 
and education during a four-year course of 
120 semester hours.) 

Seven colleges of one religious body, which 
is tvpical of the others, report 12 courses in 
religious education and 101 courses in secular 

293 



RELIGIOUS EDUCATION 

education; they employ two professors for 
full time and two for part time to train 
religious teachers and 21 for full time and 43 
for part time to train teachers for the state. 
Six of the seven colleges meet the require- 
ments of the state for state certificates with- 
out examination. 

Another view of the same situation may 
be had by looking at the statistics of all 
the church colleges of ai typical state. The 17 
church colleges in Iowa offer 14 courses in 
religious education, and 213 courses in secu- 
lar education. They employ two professors 
for full time and four for part time to train 
religious teachers, and 29 for full time and 
58 for part time to train secular teachers. 
Thirteen of the 17 fully meet the state re- 
quirement of 30 hours of psychology and 
education. Over 2,000 public school teachers 
are trained each year in these 17 church col- 
leges. If these 17 church colleges were 
annually training 2,000 teachers of religion, 
the problem of educational leadership in the 
local churches of Iowa would be solved. Or 
if these 2,000 school teachers trained in 
church colleges were given an insight into 
the theory, practice and organization of mod- 
em religious education in the local church, 
in addition to their public school training, a 
new day would come in the church life of 
that state. But the church people of Iowa 
pay their taxes to support a great state 
normal college; in addition to this, they con- 

294 



THE COLLEGE 

tribute liberally to their church colleges for 
a different service, and get back the same 
product from both investments. Some day the 
eyes of the good church people will be opened, 
and they will talk about misappropriation of 
funds, double taxation, etc., and the so-called 
church colleges will be called to a bitter 
repentance. (See Athearn, W. S., Teachers 
for Week-Day Religious Schools. 'Religions 
Education, 11:3, June, 1916.) 

b. Quality of Courses Offered. 

The foregoing surveys have dealt largely 
with the quantity of Biblical and religious 
courses offered in church colleges. The qual- 
ity of work is more unsatisfactory than the 
amount offered. There is not enough work 
offered and much which is offered is not 
good. The unsatisfactory work falls into 
three classes: 

1. Courses taught by overworked and 
untrained teachers who add Biblical courses 
to an already heavy schedule. 

2. Courses taught by what Bishop 
Nicholson calls "narrow traditionalists, bigots, 
or weak and nerveless men who expect to be 
protected by ecclesiastical or religious sanc- 
tions from the searching tests of truth and 
efficiencv which come to other men." Unless 
the Biblical courses are in the hands of highly 
trained, scholarly men they will not win the 
respect of the student body and they will 
brin<? religion into disfavor on the college 
campus. In many colleges the Bible courses 

295 



RELIGIOUS EDUCATION 

are stigmatized as "snap" courses and stu- 
dents taking them are subject to the ridicule 
of their companions. 

3. Courses taught by highly trained 
specialists who bring the methods or research 
of the graduate college into the undergrad- 
uate college. These men are the greatest 
offenders of all. Many of them are more 
interested in scholarship than in students. 
They have not yet learned how to teach. 
President Judson, then Dean of the Univer- 
sity of Chicago, on the occasion of the instal- 
lation of a new president at Knox College, 
said, "President McClellan, you will find 
your most difficult task while administering 
this institution, in keeping young men whom 
you may select for positions in your faculty 
from introducing into the work of the college 
the aims and methods of the university, which 
have no place whatever in the college." 
Teachers of religion are not the only of- 
fenders in this respect. English teachers are 
often so interested in technique as to create 
in their students a positive distaste for the 
great masterpieces of English literature. 
Even teachers of Latin are not exempt. "I 
once entered a classroom while the class was 
enerasred upon that passage of the oration of 
Archias in which Cicero attempts to make 
the thoughts of his auditors rise to the nature 
of the poet's mission. To do so he refers to 
'our Ennius,' the author of the 'Annals,' the 
father of Latin poetry, 'who calls the poets 

296 



THE COLLEGE 

holy, for they seem, as it were, to be ap- 
proved to us by a special gift, and favor of 
the gods.' This is a tremendous saying, and 
I waited with eagerness to hear what sort of 
a question the teacher would ask on such a 
passage. It came, 'Why is videantur in the 
subjunctive mood?' I visited another class- 
room in another school while the class was 
reading the fourteenth chapter of that first 
book, in which Csesar tells of a conference 
which the German chieftain Divico and his 
retainers attended, and how Csesar addressed 
them, urging them to be peaceable and to 
send him hostages as a guaranty that they 
would be. Whereat the German chieftain 
arose and gave expression to but one senti- 
ment, 'Our fathers have taught us to receive 
and not to give hostages,' and with that 
broke up the conference. I waited intently 
for the question that the teacher would ask, 
for from that German love of liberty which 
would not submit to be crushed out by 
mighty Rome herself much that we hold dear 
has come down to us, and there in that re- 
mote forest two majestic conflicting forces 
in civilization faced each other for a moment 
and expressed their opposing ideals; and the 
question came, 'What mood follows utiV ** 
(Prof. E. C. Moore in What is Education?) 
College students need the results of Bib- 
lical scholarship, not its problems or its 
methods. They have great life problems to 
solve. They need spiritual food, not a treat- 

297 



RELIGIOUS EDUCATION 

ise on the chemistry of food. Under the 
name of academic freedom many professors 
exercise a license to teach their own doubts. 
By insinuations, shrugs of the shoulders and 
uncomplimentary references to the unscien- 
tific beliefs of the fathers, these newly com- 
missioned instructors lead their classes to 
conclude that scholarship and a belief in God 
are incompatible. 

Discussing this subject before the Asso- 
ciation of American Colleges, Bishop 
McDowell said: "The intellectual basis of 
the faith that many a boy takes to college 
is a thing that the flippant could easily make 
merry over, that those who are regardless of 
such things could easily jeer at. Many a boy 
brings to college religious conceptions that 
have long since been outgrown in the college, 
just as a good many boys come to college 
wearing a style of clothing that is no longer 
fashionable in the college. There is such a 
thing as conserving that faith that he has 
brought, while making him over. Blessed be 
that institution that helps to conserve, not the 
crudeness of the faith the boy brings, but 
the reality of it, during the period when he 
is receiving the inevitable wounds of reflec- 
tion. Blessed be the boy who does not have 
inflicted upon him in this period the wounds 
of somebody else's reflection in a reckless 
way; for there is a kind of heedlessness at 
times about these matters. 

298 



THE COLLEGE 

"I have known an occasional man in a 
faculty, just as I have known an occasional 
minister in the pulpit, who enjoyed shocking 
the simple souls holding simple views. It 
does not seem to me to be a very admirable 
thing. I am not a reactionary, as the mem- 
bers of my church here present know. But 
no boy in a Christian college ought to be 
compelled to endure wounds recklessly in- 
flicted. This faith of his is to be conserved, 
not its crudeness, not its mistaken intellectual 
basis; but the simple faith itself is to be 
conserved through this period, which is a 
period in which the boy will receive enough 
of the wounds of reflection, and when he will 
receive what is a good deal more serious, the 
wounds of temptation under new conditions. 
And the wounds that temptation and reflec- 
tion inflict upon the youth in college are 
wounds that we do well both to avoid and to 
heal." (McDowell, W. F., The Christian 
Ideal in Education, Bulletin Association of 
American Colleqes, 1: 1, pp. 20-28, 19 South 
La Salle St., Chicago, 111.) 

Dr. Shailer Mathews deplores the habit of 
putting "interrogation points into our faculty 
chairs and then expecting our students to be 
exclamation marks." "A God under inves- 
tigation," he declares, "is not a God over 
whom one can be enthusiastic." The college 
/jets our boys and girls just when they are 
opening out into manhood and womanhood. 
It is the privilege of the college to give the 

299 



RELIGIOUS EDUCATION 

final coloring to their views of the world and 
of life. At no other period are they more 
in need of counsel, sympathy and advice. To 
consider them as mature men and women, 
group them into classes in charge of budding 
doctors of philosophy, whose chief interest is 
scholarship instead of character; to grind 
them through science, sociology, philosophy 
and ethics and raise the critical problems 
which tend to disturb the simple faith of their 
childhood, and then to turn them over in 
their perplexity and doubt to the voluntary 
Bible class taught by some upper classman 
who has "found himself," as our Association 
friends say, is the very height of academic 
brutality. 

Students should live rich, full, religious 
lives during their college courses, and the 
college which disturbs the moral and religious 
moorings of childhood must not laugh in de- 
rision at the student's troubles, and talk 
learnedly of the student's "finding himself," 
of reconstruction, readjustment, etc. It is 
the faculty's business to supervise the read- 
justment. To take away the student's un- 
derpinning of faith and not build a new and 
stronger superstructure is without defense. 
And yet, our colleges are engaged in the 
work of shattering religious conceptions and 
either ignoring the consequences, or unload- 
ing their victims onto voluntary classes in 
religion, where amateurs will attempt to re- 
build what professionalism has destroyed. 

300 



THE COLLEGE 

College authorities have used a good deal 
of cheap sophistry in answering the above 
indictments. They have talked about the 
Christian atmosphere of their institutions and 
pointed with an air of finality to the facts 
that the large percentage of ministers, mis- 
sionaries and religious leaders come from 
church colleges. It is, however, also true 
that these ministers and missionaries also go 
to the church colleges. They are seldom 
made there. (See Robins, H. B., For the 
Work of the Ministry, The Record, 11:2, 
pp. 27-41, November, 1916, Rochester Theo- 
logical Seminary, Rochester, N. Y.) They 
are made by the home church, by Christian 
homes, and having decided to be ministers 
they go to their own church college, just as 
they would go to the state university had 
they decided to study medicine, or engineer- 
ing. Bishop Nicholson spoke the truth 
when he said: "The fact is that not all these 
church colleges are as pious as they might 
be. Not every college we have is just now 
a veritable copy of the Kingdom of God 
come down to earth, nor of the perfection 
of wisdom in the use or disposition of 
moral and spiritual forces. They are 
human forces. They are struggling with 
great difficulties. They are in the midst 
of great temptations. Their presidents are 
harassed with financial problems. They 
are doing a great work for the Kingdom a£ it 
is, but they would do a much greater work 

301 



RELIGIOUS EDUCATION 

if the church would give them a better sup- 
port and a better chance." 

c. Students in Biblical Courses. 

One further indictment must be made 
against the church college. They do not 
succeed in reaching a sufficiently large num- 
ber of the students with such courses as they 
do offer. During the year 1913 a committee 
of the Student Christian Associations gath- 
ered reports from 214 colleges and universi- 
ties. Fifty-four of these were under State 
control, seventy-eight were independent and 
seventy-nine were church colleges. The 
results are as follows: 

In curriculum-required Bible classes . 8,656 
In curriculum-elective Bible classes. 4,821 

13,477 

In voluntary Sunday-school classes. 13,953 
In voluntary classes outside Sunday 

school 14,995 

28,948 

Total number in all Bible classes 42,425 

Total number not in any Bible class 47,772 



Total number students in the 214 institutions 90,197 

(Ninety -fourth Annual Report of the 
Board of Education of the Presbyterian 
Church of the United States of America, 
p. 35.) 

d. Informed and Aroused Constitu- 
encies Needed. 

For a decade the Religious Education 
Association has been trying to improve the 
status of Biblical and religious teaching in 

302 



THE COLLEGE 

church colleges. There has been a slight 
improvement in the colleges of one or two 
denominations but, on the whole, there is 
little change for the better. A few colleges 
are doing splendid work in this field but the 
rank and file of the church colleges are mak- 
ing no effort to strengthen their religious 
courses. One may read the entire proceed- 
ings of the Council of Church Boards of 
Education and the Associations of American 
Colleges without finding any trace of a move- 
ment in this direction. These organizations 
are actively interested in standardizing their 
secular courses so that they can compete with 
state universities, but in the entire course of 
their history they have done absolutely noth- 
ing to improve the quantity or the quality 
of Biblical and religious teaching in our 
American colleges. When the Association 
of American Colleges finally agreed upon 
its ideal, Efficient College, there was found 
no place for the Bible in either the Fresh- 
man or the Sophomore years and only room 
for a two-hour course in the Junior year and 
a two-hour course in the Senior year. A 
foot-note states that if it is desired to have 
Bible study in the first two years it may be 
supplied by the Y. M. C. A. or other volun- 
tary classes. (See Bulletin of Association 
of American Colleges, 2:3, p. 64.) In har- 
mony with this model, denominational Church 
Boards of Education issued such recom- 
mendations as the following to their colleges: 

303 



RELIGIOUS EDUCATION 

"We recommend that from four to eight of 
the 120 semester hours be devoted to relig- 
ious education. We recommend that our 
colleges maintain a department of education 
and that they meet the requirements for state 
certificates in the state in which the college 
is located." (From 20 to 30 semester hours.) 
(See The Education Bulletin, 1:1, p. 28, 
Sept., 1915. Dayton, O.) Four to eight 
hours for the church, and 20 to 30 hours for 
the state! 

There is little hope that the deplorable 
condition set forth in the foregoing pages 
will be remedied from within. It will be 
necessary for the constituencies of these col- 
leges to be aroused to an appreciation of the 
actual conditions. Ninety per cent of all 
the money raised to support church colleges 
is raised with Biblical and religious education 
as the talking point and still less than ten 
per cent of the money so raised ever finds 
its way into distinctly religious channels. 

There is but one reason for supporting 
church colleges and that is the teaching of re- 
ligion to the American people. When a 
church college ceases to regard the teaching 
of religion as its chief function it should cease 
to draw support from the churches. 

The first chair established in a church col- 
lege should be the chair of Biblical history 
and literature. Until this chair is adequately 
provided for, a church college has no moral 
right to use its funds to establish secular 

304 



THE COLLEGE 

courses. The state colleges can teach the 
secular subjects to the American people, but 
the teaching of religion is the reason for the 
existence of the church college. For a church 
college to use funds for other purposes before 
it has adequately provided for religious 
teaching is an unpardonable misappropriation 
of funds. 

The second chair established in a church 
college should be the chair of religious edu- 
cation. State institutions will train the 
teachers for the public schools. It is one of 
the chief functions of the church school to 
train teachers for the church. 

These two chairs expanded into strong de- 
partments should be the heart of the church 
college. If, after these departments have 
been thoroughly equipped, there are available 
funds, the institution may add departments 
for the teaching of other subjects if such 
courses are not being adequately provided 
by the state. 

At the present time it is hard to distinguish 
the product of church and state schools. 
Their curricula are the same, the academic 
atmosphere is the same, and students come 
from both without a preparation for intelli- 
gent participation in the religious life of 
the community. A student coming out of the 
church college should know his English Bible 
thoroughly and he should love it; it should 
bear to him the divine message of the living 
God; he should know how to teach the great 

305 



RELIGIOUS EDUCATION 

religious truths to the children in his own 
home and in his local church, and he should 
be so trained in the principles of the religious 
life that he is prepared for effective lay 
leadership in the affairs of the Kingdom at 
home and in the wider reaches of the relig- 
ious life. A church college which sends a 
student out without these marks has failed, 
for all other marks may be acquired in tax- 
supported schools. The church college must 
not think that it has given a student a re- 
ligious education when it has taught geom- 
etry and other secular subjects in a religious 
atmosphere. It is the business of the church 
college so to teach religion to the students 
that geometry and other secular subjects 
wherever and by whomsoever taught will be 
in a religious atmosphere; the student will 
carry the religious atmosphere with him into 
all his duties. But the student needs more 
than atmosphere if he is to be himself a 
creator of Christian atmosphere. He needs 
systematic knowledge. He needs the guid- 
ance of a trained specialist in religious 
problems as he adjusts the scientific, ethical 
and philosophical problems in the light of 
the religious ideal. 

The church colleges are just now making 
a strenuous effort to standardize their secular 
courses in harmony with the rulings of cer- 
tain voluntary standardizing agencies which 
are known to be close to the great philan- 
thropists of the country. The churches need 

306 



THE COLLEGE 

to remind their colleges that they are ex- 
pected so to standardize religious teaching 
that the students of our colleges will develop 
into men and women dominated with the re- 
ligious impulse. It is this last task in which 
the church colleges are not interested. They 
are busy with the affairs of state, and have 
little time for the affairs of the church. 

The religious education of the American 
people demands that the church colleges teach 
religion as their prime responsibility, 

2. The American Principle of the Separation 
of State and Church 

The arguments for the church college 
which are most common are almost exact 
paraphrases of the arguments used by the 
Catholics in support of their system of 
Parochial schools. In, a very true sense the 
Protestant college system is a Parochial 
school system on the college level. Note the 
four quotations below: 

1. "The function of the denominational 
college is to encourage and perpetuate that 
form of higher education in which deep learn- 
ing and fervent piety are forever united. In 
such a college, religion will be regarded as a 
necessary factor in education, and the de- 
velopment of the spiritual life a fundamental 
part of the education process." (Bulletin 
Association of American Colleges, 1:1, p. 
127.) 

307 



RELIGIOUS EDUCATION 

2. "The church and the state do not and 
from the very nature of the case they never 
can meet in the educational Held on equal 
terms. They are not competitors in any 
strict sense of that word, or rivals, but neither 
can they be indifferent to each other. Each 
has vital interests in the child which must be 
safeguarded. The state must see to it that the 
child is properly trained for citizenship and 
the church must see to it that her children are 
adequately trained for membership in the 
kingdom of ( God. The ultimate aim of 
the church in education does not lie within the 
scope of the state schools. The church does 
include in her scheme of education every 
legitimate aim of the state." (Catholic Edu- 
cational Review, 12:2, pp. 131-138.) 

3. "Today she (the Catholic church) has 
in her schools built and supported by Catho- 
lics one and one-half million children. She 
is saving the United States annually at least 
seventy millions ($70,000,000) dollars for 
education." (Catholic Educational Review, 
12:1, p. 23.) 

4. What, then, is the use of the college? 
In reply it might be sufficient to say that the 
state would be overwhelmed with the task of 
educating 10,000 additional collegiate stu- 
dents (at least twice as many as it now has 
in the academic departments of the state uni- 
versities) for whom it now pays nothing 
except that it exempts from taxation 
the property owned by the colleges." (The 

308 



THE COLLEGE 

Function and Future of the Small College 
of the South, Board of Education, M. E. 
Church, South, Nashville, p. 10.) 

Quotations 2 and 3 are Catholic; quota- 
tions 1 and 4 are Protestant. They speak 
the same language. 

The time has come to define the relation- 
ship of church and state with reference to 
higher education. The Protestant churches 
believe that the highest interests of democ- 
racy demand a system of common schools in 
which all the children of all the people may 
be taught common knowledge, common 
habits, common attitudes and common ideals 
as the basis of collective thinking and acting 
in a unified democracy. They believe that to 
withdraw the children of the various religious 
bodies into separate schools for secular and 
religious instruction would in the end defeat 
democracy. They, therefore, build a system 
of Sunday and week day religious schools in 
the local communities and seek unity in the 
educational process by a close correlation of 
the two systems of schools. Do the interests 
of democracy demand that a system of church 
schools shall parallel the state schools all the 
way from the kindergarten to the university? 
To what extent may the church colleges 
duplicate the work of the state colleges? 
Shall they continue to be competitors and 
friendly rivals? Shall the layman be asked 
to finance two systems of higher secular edu- 
cation, one a state system and the other a 

309 



RELIGIOUS EDUCATION 

church system? The state is erecting a sys- 
tem of schools for all the people. As this 
system develops the church colleges will be 
called upon to show why they remain in the 
business of secular education. 

That the church colleges already feel the 
necessity of some readjustment is shown in 
the discussions at the time of the organization 
of the Association of American Colleges. 
The permanent secretary of the Association in 
outlining the reasons for the new Association 
said: "There is already a program outlined 
for the educational development of America. 
This program was accepted by the National 
Education Association, in a report made 
three years ago, as the ideal to work towards. 
It excludes any satisfactory consideration of 
the American college, and looks finally 
towards the elimination of everything colle- 
giate, unless it be the possible admission in 
a very uncertain manner of two years of col- 
lege work. The scheme is: Six years of 
primary work covering our present six 
grades; six grades of high school work, three 
years of which shall be in the junior high 
school and three years in the senior 
high school. The intent is that the sixth year 
high school student shall be a college Sopho- 
more in point of development. This plan 
was reported to the National Education As- 
sociation, adopted by that Association, ap- 
proved and published by the Bureau of 
Education at Washington, and is now ac- 

810 



THE COLLEGE 

cepted as the authorized ideal of public edu- 
cation. This has all been done without the 
concurrence of any group of colleges, without 
any consensus of opinion or judgment from 
them. The colleges desire to consider the 
effect of this reorganization of education 
upon them, and the need either of securing 
a modification of this program or adjusting 
themselves to it." (Cooper, R. W., in Bulle- 
tin of Association of American Colleges, 
1915; 1:1, p. 43.) The facts are that the 
proposed public school system is complete 
within itself; it makes no place in the system 
for a system of colleges under church con- 
trol. It covers all aspects of education 
except religion; this it leaves to the churches. 
This system of state schools will be per- 
fected. The question is, shall the church 
schools enter into competition, or shall they 
withdraw from the secular field as fast as the 
state enters it, using their funds in fields not 
adequately covered by the state? In dis- 
cussing "The Future of the Church and 
Independent Schools in Our Southern High- 
lands," John C. Campbell of the Russell 
Sage Foundation says: "As a rule, the day 
schools are small and are regarded as of a 
temporary character, and it is likely that the 
policy followed by some denominations long 
in the field will be adopted by others, namely, 
that as good public schools increase in num- 
ber in the mountains, church support for day 
schools will be withdrawn, and the funds for- 

311 



RELIGIOUS EDUCATION 

merly employed for their maintenance be 
applied to other activities in those communi- 
ties, or be used elsewhere." (P. 5.) Should 
the church follow this same policy in the col- 
legiate field? Is there a value in the state's 
maintaining a few strong colleges in which 
secular and religious education are ideally 
balanced for the purpose of setting a standard 
for state schools? If so, how many such 
schools are needed? The church must con- 
tinue to be the sponsor of education but it 
must take seriously the American principle 
of the separation of the church and state in 
education and see that the American people 
are given a religious education without insti- 
tutional rivalry and competition. 

3. Reasons for the Present Attitude of 
Church Colleges towards Religion 

a. Historical and Utilitarian. 

Long before the state was interested in 
higher education the church had founded in- 
stitutions for higher learning. These church 
colleges were compelled to teach secular sub- 
jects as well as religious subjects. As our 
country grew and new territory was opened 
up for civilization the churches, at great sac- 
rifice, established church colleges. The con- 
tribution of the church to the development of 
the educational and moral ideals of America 
can never be computed. The states were poor 
and their state colleges did not begin to meet 
the needs of the people. During the past 

312 



THE COLLEGE 

two or three decades the states have grown 
in wealth; the elementary and secondary 
schools have become well-nigh universal and 
the state colleges have grown at a rate never 
before paralleled in the world's history. The 
development of the public high schools robbed 
the denominational academies of their stu- 
dents and the splendidly equipped state col- 
leges drew the patronage which had formerly 
gone to the church colleges. Discussing this 
situation Professor Gibbs, in the report pre- 
viously quoted in this chapter, says: "Added 
to these was the demand from the students 
themselves that the college prepare them for 
industrial, professional or business pursuits. 
The colleges struggled heroically to meet 
these new demands and to a certain extent 
succeeded. Without adding very much to 
their equipment or their teaching force, they 
rearranged their courses, added a few more 
and so were able to hold out to prospective 
students the advantage of taking their pre- 
law, pre-medical, pre-engineering courses in 
a school where expenses were low, classes 
small, personal attention from teachers 
greater, and environment more conducive to 
good work. To add to their income, the 
colleo-es organized departments of music, 
business, etc., for which extra tuition was 
chsro-ed. This demand cheated bv the spirit 
of the times, emnhasiz^d bv the stnte univer- 
sities, compelled the college to multiply work. 
This was done at the expense of the older 

313 



RELIGIOUS EDUCATION 

studies. It is evident that the one subject 
that suffered most was the Bible. The present 
condition of Bible Teaching is the result of 
the above forces." 

b. "Religion Caught, not Taught." 
A second cause for the dropping of Bible 
courses from church colleges was the concep- 
tion that religion was caught, not taught. It 
was held that the teaching of secular sub- 
jects by Christian teachers made unnecessary 
any formal or systematic teaching of Biblical 
or religious subjects. The fallacy of this 
position has already been pointed out in 
this chapter. 

This is a renewal of the old argument be- 
tween Socrates and Aristotle as to whether 
or not virtue can be taught. There are those 
like President Hyde, who hold that "if you 
make science the center and introduce relig- 
ion into the curriculum as one of many sub- 
jects, religion as a subject of study turns 
out to be not religion itself, but merely his- 
torical facts and philosophical facts about 
relierion; criticism and theology in other 
words; things no more like religion than 
astronomy is like sunshine, or botany like 
the beauty and fragrance of a flower." On the 
other hand, he argues that if religion is made 
the center, edification becomes more impor- 
tant than verification, and education becomes 
an inefficient sham. Therefore, he concludes 
that "as a subject in the curriculum, religion 
should have no place whatever until the stu- 

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THE COLLEGE 

dents have sufficient maturity to study it 
scientifically." President Hyde's fundamental 
error lies in the assumption that religion can 
not be taught scientifically without excluding 
the very essence of religion. But the colleges 
cannot argue with President Hyde that stu- 
dents are too young to enter upon a scientific 
studv of religion, for with few exceptions the 
colleges offer the same students scientific 
treatment of philosophy, ethics, sociology and 
political science. Consistency demands an 
equal place for the study of religion. 

c. Biblical Criticism. 

We have been passing through a period of 
religious reconstruction. The scientific and 
historical methods have been applied in the 
field of religion. The psychology of religion, 
comparative religion and historical criticism 
have made necessary a reorganization of 
methods and a reconstruction of ideas in the 
field of religion. For a time it seemed that 
the foundations of faith were crumbling. 
Premature conclusions from the research 
laboratories were dogmatically handed out to 
college students, by young "scholars" with an 
air of finality which broke down faith in the 
old but left no new grounds upon which to 
build the life of the spirit. The church reacted 
against this destructive method. Colleges 
fostering such heresies met the disfavor of 
their constituencies. To retain the old unsci- 
entific method left the Bible courses unworthy 
of academic credit; to accept the new method 

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RELIGIOUS EDUCATION 

alienated influential friends of the institution. 
One way out was to take religion out of the 
curriculum and put it into the college atmos- 
phere. This method was followed by many 
colleges. Religion suffered a great loss by 
not having as its champions during this period 
of transition the most scientifically trained 
minds to be found in the country. The few 
institutions that championed the principle 
that religion and scholarship are not incom- 
patible have lived to reap the rewards of 
their faith. 

d. The Doctrine of Formal Disci- 
pline. 

It has been held by some that religion can 
not be taught in such a manner as to have 
both academic and religious value. It is 
therefore held to be the business of the 
Christian Associations to teach religion in 
voluntary non-credit classes for religious 
value. Mental discipline may be secured in 
the curriculum, these people hold, from other 
subjects as well as from Biblical subiects, 
and there is little use to stress the Bible in 
the curriculum. Church colleges have been 
dominated by traditionalism and conserva- 
tism. Thev come down from a time when it 
was thought that the culture of the aris- 
tocracy might be handed over to the masses in 
a democracy through formal teaching. We 
now have new ideas of democracv, a new 
psvcholoo-v, new educational theories and 
new methods of building courses of study. 

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THE COLLEGE 

The colleges have been slow in making the 
curriculum adjustments because of their ad- 
herence to an old theory of mental discipline. 
There are two theories of curricula making, 
the academic and the social survey. The 
academic is the traditional method. It is 
built on the old doctrine of formal discipline. 
It undertakes to give each individual a full- 
rounded development by the logical presenta- 
tion of certain quantities of subject matter. 
It assumes the existence of studies, science, 
mathematics, etc. These studies or systems of 
knowledge must be developed, the circle 
of human knowledge must be widened and 
this knowledge must be handed down to pos- 
terity by teaching. The logical method must 
be used both in research and teaching, for no 
bit of knowledge, usable or otherwise, must 
be allowed to drop out of sight. 

For the development of these systems of 
knowledge, college departments are organized 
under the direction of great scholars who 
love the subject matter of their department 
above life itself. The instructors in the de- 
partments are selected because they are 
scholars, and they will be retained and pro- 
moted upon the basis of their productive 
scholarship in their special fields of research. 
Teaching ability is not at a premium. The 
institution may wish to turn out an improved 
type of citizen ; the department wishes to turn 
out hisrh-grade monographs. The welfare 
of students is subordinated to the welfare of 

317 



RELIGIOUS EDUCATION 

subjects. The department must each year 
select a few brilliant students who give 
promise of becoming scholars and these are 
nourished on fellowships and instructorships, 
while the rest of the student body pass out 
of the department as so much waste material, 
from which scholarship has nothing to expect. 

In building a curriculum on the basis 
of subjects, there is no way to determine 
the relative value of subjects. Therefore the 
amount of time given to each subject cannot 
be logically determined. It is for this reason 
necessary to resort to the illogical method of 
building the curriculum by compromise. If 
the question of granting college credit to 
religious education, or determining how many 
hours of such study should be included in the 
curriculum, should arise, the matter would be 
decided by a majority vote. For this, reason 
religious education, not having a friend at 
court, would get scant recognition in the 
presence of the established, vested interests, 
pure science, mathematics, classics, etc. In 
every faculty there are now coming to be an 
increasing number of educational insurgents 
who regard the making of curricula by com- 
promise as a phase of educational "stand-pat- 
ism, " which must give place to the more 
rational method of "social survey." 

This method makes the student the basis of 
the system rather than the subject of study. 
It desires to hand on to posterity an im- 
proved man or woman, and it uses just such 

318 



THE COLLEGE 

subject matter as will further this end. In- 
stead of saving all scraps of knowledge and 
letting students become the waste material 
to drop out of the record, it saves every bit 
of student talent and develops it, letting 
unusable bits of subject matter drop by the 
wayside. 

This method selects its instructors for 
their teaching ability. True, the instructor 
must have subject matter, but he must also 
know students and their needs and he must 
know just how to use subject matter to in- 
crease the student's capacity for complete 
living. / 

In building its curricula the "social survey" 
method makes no initial assumption as to 
subject matter. Making allowance for sane 
progress it assumes that the children of today 
will have the same problems, tasks, needs, as 
the men of today have. It aims to fit the 
rising generation for what they are to do, 
but it includes all they have to do. It begins 
by listing the activities of men today; the 
necessary items of information needed for 
guidance; necessary habits which must be 
formed; and the necessary attitudes of mind 
of the different classes of workers. With 
this as the background, the next step would 
be the organization of material and the de- 
termination of methods of presentation. This 
plan requires the service of educational ex- 
perts. Its curricula will be based upon 
scientific analysis rather than upon com- 

319 



RELIGIOUS EDUCATION 

promise. Its primary interest will be social 
welfare, instead of some specific branch of 
knowledge. 

If our colleges are to contribute to the so- 
cial well-being of the nation they must adopt 
the method of "social survey" and build their 
courses of study on the basis of human needs. 
But there is no human need more vital, more 
permanent, more continuous or more univer- 
sal than the moral and religious need. 

If the college is to teach religion it is 
necessary that the courses be suited to the 
needs of young people in middle adolescence. 
Critical courses in the Bible might be any- 
thing but religious. An emphasis on facts 
and dates and construction may give valuable 
information, but it does not necessarily give 
the religious impulse. One might so critically 
study the four Gospels in an attempt to 
master the scientific method as to entirely 
lose sight of the great Life recorded in these 
books. It is possible to study the Bible as 
literature and get little religious value from 
the experience. The same results might be 
secured from the study of any other litera- 
ture, and the scientific method might be 
secured from any of the sciences. 

There is certainly a place for this critical 
study, but that place is in the graduate 
school and not in the undergraduate years. 
The undergraduate needs the results of re- 
search, not the methods and processes. The 
Bible can be taught with a different empha- 

320 



THE COLLEGE 

sis. It may be so taught that out from all 
its biography, history and literature, there 
will come the God consciousness. And if 
this sense of the presence of God can so 
possess the student as to have a compelling 
influence on his future conduct, then the 
teaching will have religious value. 

The logical analysis of ethical and religious 
problems must not be allowed to take the 
place of the concrete, personal presentations 
of truth such as the Bible contains. We sel- 
dom reason ourselves into righteousness. The 
imagination and the emotions respond to 
the great truths of life most readily when 
presented through great personalities. A 
sincere, sympathetic teacher, presenting the 
great literature of the Hebrews, may teach 
the heart to respond to and appropriate the 
noble and the ennobling things of life. 

Such study can be thorough, though it need 
not be exhaustive.* It will be cultural and 
perfectly worthy of college credit. It will 
not have its results in tangible form on the 
teacher's grade book, but it will show itself 
in a vitalized life seeking for truth in all 
realms, and living the truth in all sincerity. 

The colleges must be willing to grant 
academic credit for this sort of spiritual de- 
velopment, just as they grant academic credit 
for growth in the capacity for conceptional 
thinking or in any other phase of mental 
development. 

321 



RELIGIOUS EDUCATION 

Mr. Harrison S. Elliott in an argument 
for voluntary Bible study in Religious 
Education, 7:6, pp. 713-718, February, 
1913, says, "To attempt to make a cur- 
riculum class deal largely with this personal 
message at once endangers its academic 
standing. Scholarship cannot be based on 
religious conviction, nor can curriculum 
credit be given for personal religious belief.' ' 
It may be said in reply that this argument 
is sound if we are to accept the old academic 
theory of curricula making and hold that the 
purpose of the curriculum is to make scholars. 
But it will not hold true if we are to accept 
the newer view that the purpose of the cur- 
riculum, as of the whole college organization, 
is to make the highest type of men and 
women. I would not make a classroom a 
prayer meeting or a personal testimony meet- 
ing, but I would have it a place where great 
principles of life were so studied as to inspire 
students to noble living. From such classes 
they will go out to harder study and deeper 
research than would be possible if the em- 
phasis were placed on facts instead of per- 
sonality. 

e. Vocational Efficiency and College 
Credit. 

Certain types of Biblical courses and 
courses in the science and art of teaching 
religion have been denied a place in the cur- 
riculum of church colleges on the ground 
that they are vocational, not cultural or dis- 

322 



THE COLLEGE 

ciplinary. It is now a recognized principle 
in education that courses of study do not 
lose their disciplinary value because they have 
utility. It is possible to get discipline 
through content. In fact it has been shown 
that the disciplinary values are greater if 
the study is motivated by a desire to use the 
knowledge or power for specific ends. 

Religious Education is not the first sub- 
ject to be excluded from the college because 
it had vocational value. First the applied 
sciences, then the social sciences, then psy- 
chology, then education fought their way into 
the academic fold. Religious Education is 
now fighting for entrance. It is a working 
rule in most colleges that from one-sixth 
to one-quarter of the 120 semester hours re- 
quired for graduation may be vocational or 
highly specialized subjects. It is understood 
that theory and applied courses will be ar- 
ranged in logical sequence. In another sec- 
tion of this chapter this problem will be 
considered in greater detail. 

4. The Responsibility of the Church College 
for the Religious Life of Its Students 

The following paragraphs suggest a pro- 
gram for the use of church colleges: 

a. College Students Need Contact 
with the Local Church and the 
Church School. 

There is very serious danger that college 
students will lose contact with the work of 

323 



RELIGIOUS EDUCATION 

the church and the church school during the 
critical years of their academic life, either 
because of the stress of student duties, the 
break from the old home church, the influx 
of new social and intellectual interests, or 
through the substitution of student Christian 
Associations or other religious or social ser- 
vice activities not organically related to the 
local church. This danger of losing active 
connection with church work on account of 
the four years of inactive relationship to the 
work of a local church should be made clear 
to students, parents and college faculties. 
Students entering college should immediately 
be brought into responsible connection with 
the life of the local church and they should 
live normal church lives during their entire 
college course, so that they will go from col- 
lege out into the work of the local churches 
of the communities in which they are to 
reside, trained and experienced veterans in 
Christian service. No student associations 
of any kind should be permitted to become 
substitutes for active participation in the 
work of the church. Churches located in 
college centers, and college authorities, should 
provide ample opportunity for the normal 
religious life of the college students through 
active participation in the work of the local 
churches. 

b. Curriculum and Other Credit 
Courses Should Be Provided. 

There are just two things that a church 
324 



THE COLLEGE 

college can do which the tax-supported col- 
lege cannot do: (1) The church college can 
make the religious life of the student a matter 
of institutional, faculty concern; the state 
college can not. (2) The church college 
can give religion an adequate place in the 
curriculum with the same academic advan- 
tages that are accorded history, literature, 
mathematics, science, and other curriculum 
subjects; the state college can not. 

Students should return from our church 
colleges with information and training in the 
Bible, the church, the church school and 
the profound problems of individual and com- 
munity welfare which will enable them to 
become intelligent and effective leaders in 
the religious life of the local communities. 
Church colleges should be urged (1) to pro- 
vide standardized courses in the Bible, in 
religion, and in the church, its history, func- 
tion and administration, which will be open to 
students in every year of their college course, 
and (2) to urge every student to elect a 
sufficient number of these courses to con- 
stitute him an efficient lay worker in the 
church and in the church school. Colleges 
should be reminded that non-credit, volunteer 
courses in religion in an academic environ- 
ment usually reflect discredit upon religion 
unless they are reinforced by strong curricu- 
lum courses which standardize and give tone 
to the subject. 

325 



RELIGIOUS EDUCATION 

Parents whose children are entering col- 
lege should investigate the catalogues of their 
colleges with reference to the courses in Bib- 
lical literature, religious education and kin- 
dred subjects which are offered in the regular 
collegiate courses, and they should insist on 
their children's electing the courses which 
would give them the culture of the soul, 
while pursuing the other subjects leading 
to a baccalaureate degree. 

c. Sunday Courses in Religion Should 
Receive Academic Credit. 

Non-credit courses are apt to be discredited 
in an academic environment and it would be 
unfortunate to attach a stigma to religion by 
this process. On the other hand credit 
courses are respected by the entire student 
body. Bible study should come to connote 
hard and exacting student work. Moreover, 
it is easier to hold college students in courses 
which maintain high academic requirements. 
At Greeley, Colorado, each year from 600 
to 800 students in the State Normal School 
pursue Sunday courses in the churches of 
Greeley which are accredited towards the 
completion of the regular courses in the Nor- 
mal College. For years the State University 
of Iowa has accredited towards the comple- 
tion of its baccalaureate courses Sunday 
classes conducted in the local city churches 
under the supervision of a faculty committee. 
The University of Chicago conducts regular 
Sunday morning classes in various phases of 

326 



THE COLLEGE 

religion and religious education for which 
regular collegiate credit is given. 

Every church college should arrange to 
offer college credit courses in connection 
with the church schools in the community in 
which it is located. Local church schools 
having a large number of student members 
may find it advisable to organize college de- 
partments. By this means the peculiar stu- 
dent problems may be met and at the same 
time the students are organically related to 
the church and the church school. 

d. The Religious Life of the Stu- 
dents Including Religious Instruction 
Should Be Under the Direction of a 
Faculty Committee on the Religious 
Life of Students. 

The religious life of the student body 
should be a matter of faculty concern. It 
should not be left to student initiative or to 
organizations extraneous to the college. Each 
faculty has a standing committee on curric- 
ulum, student publications, athletics, disci- 
pline, etc. Why should it not have a 
standing committee on Religious Life 
through which it could supervise the religious 
development of the student body? This com- 
mittee should be carefully selected from the 
departments of Biblical literature, religious 
education and other departments. The fol- 
lowing outline will suggest the work of this 
committee : 

(1) Organization. The committee on Re- 
327 



RELIGIOUS EDUCATION 

ligious Life of Students will be a regular 
standing committee of the faculty. It will 
have general supervision of instruction and 
expressional work affecting the religious life 
of students. All student organizations, such 
as the Y. M. C. A. and Y. W. C. A., the 
Volunteer Mission Bands, etc., will do their 
work under the general direction of this com- 
mittee and they will submit regular reports 
to the faculty through this committee. Stu- 
dent initiative will be directed through a 
Students' Council, comprising representatives 
of the various classes and student organiza- 
tions. Community harmony and cooperation 
could be secured through a Community 
Council comprising the pastors of local 
churches, student pastors, and other influen- 
tial community leaders. 

(2) Courses of instruction. This com- 
mittee would give careful consideration to 
the quantity and quality of religious courses 
which were available to students. These 
courses will be of two types: 

(a) Regular curriculum courses. These 
will be (1) Biblical, (2) Religious Educa- 
tion, (3) Closely related courses, such as 
ethics, and the social sciences. 

(b) Credit courses in College departments 
of church schools and in church schools not 
under control of the college. These courses 
may be graded to meet the capacities and the 
special needs of the four academic years, or 
they may be elective courses chosen without 

328 



THE COLLEGE 

regard to the student classification. Mixed 
classes, classes for men and classes for 
women may be organized. The instructor and 
the nature of the subject of the course will 
determine its selection by the students. Extra 
credit may be earned by students doing ad- 
ditional research and other assigned work. 
Students who do not wish credit will not be 
required to do the prescribed reading, or to 
take the required examinations. 

(3) Recruiting agencies. All curriculum 
courses in religion and all credit courses and 
other recommended courses offered in the 
churches of the community should be pub- 
lished in a special folder and presented to 
each student before he enrolls at the begin- 
ning of each semester. The student organi- 
zations should actively solicit each student 
for enrolment in these courses. These or- 
ganizations should promote and popularize 
courses given under faculty supervision 
rather than attempt to give courses on their 
own account. 

(4) Eacpressional activities. Abundant 
opportunity should be given students to give 
expression to their religious life. Here again 
the Christian Associations will find their 
place. The social, devotional, and benevolent 
activities should be planned by the churches 
and the college organizations should promote 
the activities of the churches rather than plan 
to supplant such activities by functions 
strictly related to the college. There should 

329 



RELIGIOUS EDUCATION 

be the closest relation between the expres- 
sional agencies of the local churches and 
the Christian Associations connected with the 
college. The entire program of expressional 
work should be supervised by the faculty 
committee on Religious Life of Students. 

5. The Church College and the Local Church 
School 

a. The Standardizing of Local 
Church Schools. 

Church colleges are founded upon the 
public high schools. They should be founded 
upon the Sunday and week day schools of 
local churches. Church colleges have joined 
with state colleges in the standardizing of 
public elementary and secondary education. 
They have done absolutely nothing towards 
the standardizing of religious education in the 
local churches from which they draw their 
students. It is the duty of the church college 
to snecify the number of units of Bible Study 
it will accept for entrance and to determine 
the conditions under which such credits may 
be earned. Colleges now have their inspec- 
tors who visit the public schools and assist in 
maintaining standards of efficient teaching; 
the church college should have inspectors, or 
better, supervisors, who go out from the col- 
lege to the church schools of its constituency 
for the purpose of stimulating efficient work. 
Teacher-training for local religious teachers 

330 



THE COLLEGE 

should be directed and standardized by the 
church college. At the present time teacher- 
training standards and standards for church 
schools are determined by field secretaries and 
publishers' agents. But the standardizing of 
schools is an academic matter; it should be 
the responsibility of the educators of a 
church, and the colleges should be vitally and 
actively interested in the process. Why 
should not every church college be a center 
from which would go supervisors and exten- 
sion lecturers whose business it would be to 
direct the development of the church schools 
which feed the church colleges? If a college 
requires 30 semester units for entrance it 
might accept 6 or 8 units from the church 
schools, defining the conditions under which 
these units would be accepted. A student 
could then enter a church college with part 
of his credits from the public schools and 
part from the church schools. This arrange- 
ment would solve the problem of academic 
credits in the only satisfactory way, relieve 
the local high schools from the responsibility 
of fixing the conditions of accrediting Bible 
courses, and make possible a reasonable time 
schedule for students. (See pp. 106-11.) The 
state colleges may be depended upon to 
supervise the work of the secular secondary 
schools. The church has a right to expect 
its colleges to render a similar service in the 
field of religious education. Why should not 
a church college publish a list of accredited 

331 



RELIGIOUS EDUCATION 

church schools, just as it publishes a list of 
accredited public schools? 

College men talk learnedly of a student's 
religious reconstruction, deplore the poverty 
and the crudeness of his religious conceptions, 
but they do nothing to correct the situation. 
By standardizing text-books, methods, teach- 
ers' qualifications, etc., in the schools from 
which their students come, they could correct 
these defects and the college student, instead 
of having a period of bitter reconstruction, 
would have a period of fulfilment and 
enlargement. 

I am not unmindful of the abuses which 
have attended the attempt which colleges 
have made to standardize the public schools. 
These abuses are being corrected by the en- 
largement of the standardizing boards to in- 
clude the representatives from the secondary 
schools and the local communities. Religious 
education should profit by the experience of 
the public schools. Its standardizing boards 
should include from the beginning repre- 
sentatives from all the schools involved in the 
system which is being standardized. 

b. The Function or Church Boards 
or Education. 

This work is one of the chief functions of 
Church Boards of Education. With one or 
two possible exceptions all the Church Boards 
of Education in this country are not Church 
Boards of Education at all; they are Col- 
lege Boards interested in the college problem, 

332 



THE COLLEGE 

ambitious for a place in the system of public 
schools, interested in standardizing secular 
education, and in themselves meeting the 
approval of the national standardizing agen- 
cies which are in favor with college endow- 
ment Boards or Foundations. Educational 
efficiency demands the enlargement and re- 
organization of these College Boards into real 
Church Boards of Education which are in- 
terested in the entire educational problem of 
their constituencies. These Boards would 
have in their membership representatives 
from the elementary and secondary schools, 
as well as from the college and seminary. 
They would be interested in teacher-training 
of all grades, in the rural as well as in the 
city schools and they would be concerned with 
extension teaching quite as much as in cur- 
riculum credit courses. The colleges of a 
religious body should be made to see the place 
they should fill in the system of religious 
education which the Church Board of Edu- 
cation has projected for the religious body it 
represents. These Church Boards of Educa- 
tion should outline an educational program 
extending from the kindergarten to the grad- 
uate school. There should be a clearly 
defined way to pass from grade to grade 
through the entire system. The church col- 
lege is but one unit in the system. The 
Church Board of Education must be bigger 
than the college and the college must through 
this board be held to a service to the churches 

333 



RELIGIOUS EDUCATION 

and to the religious life of the territory it 
serves. 

References: 

Proceedings of the North Central Association of Colleges and 
Secondary Schools, Henry E. Brown, Secretary, Kenil worth, 
111. The proceedings for 1916 and 1917 are especially valuable. 
Proceedings of Colleges and Secondary Schools of the Southern 
States, Walter Hullihen, Secretary, University of the South, 
Sewanee, Tenn. Proceedings of 1916 indicate tendency in 
accrediting secular subjects. Kingsley, C. D., College En- 
trance Requirements, Bulletin 1913, No. 7, United States 
Bureau of Education. Mooney, W. B., The Relation of 
Secondary Schools to Higher Schools in the United States, 
The Pedagogical Seminary, 23 : 3, pp. 387-417. Discusses 
all standardizing agencies. A most valuable contribution. 
Hollister, H. A., Cooperation in the Standardization of 
Secondary Schools, The High School Quarterly, Athens, Ga., 
5 : 2, pp. 85-94. Also in Proceedings of the Association of 
Colleges and Secondary Schools of the Southern States, 1916. 
Bible Study in Secondary Schools, Religious Education, 
12 : 2, pp. 139-146, April, 1917. A committee report showing 
the great need of sympathetic college cooperation in standard- 
izing Bible courses in secondary schools. 

6. A College Department of Religious Edu- 
cation 

In 1915, at the request of the Council of 
the Religious Education Association I made 
an exhaustive study of the status of religious 
education in colleges. The results of this 
study were first published in Religious Edu- 
cation, 10:5, pp. 412-426. Modified and 
enlarged to include later data the conclusions 
from this study are incorporated into this 
section. 

334 



THE COLLEGE 

a. The Term "Religious Education" 
as Applied to College and University 
Instruction Should Be Defined. 

It has at least four different meanings: 
1. It is applied to any form of education 
which is under the control or direction of a 
religious body. 2. It is applied to any in- 
struction which endeavors to advance the 
cause of religion in the individual or in 
society. One college president writes: "Our 
whole college enterprise is conceived of as 
an effort in religious education." 3. It is 
applied to any form of education which 
seeks to train leaders for religious or- 
ganizations and movements. This would 
include the training of ministers, missionaries, 
teachers, pastoral helpers, and social workers. 
4. It is applied to education that seeks to 
prepare people to teach religion either pro- 
fessionally or non-professionally. 

It is the opinion of the writer that the 
term religious education appearing in college 
catalogues should signify the theory and 
practice of teaching religion. The term re- 
ligious pedagogy is too narrow; some term 
must be used which will include organization, 
administration and practice as well as educa- 
tional theory and methodology. 

Some colleges are now advertising depart- 
ments of religious education without offering 
a single course in the science and art of teach- 
ing religion; others consider such courses the 
essential elements in a department of religious 

335 



RELIGIOUS EDUCATION 

education. Certainly the time has come for 
clear-cut definitions of terms. 

There is a growing body of technical 
knowledge which must be placed at the dis- 
posal of those who are to direct the religious 
education of our people. Courses in the 
technical knowledge that underlies the teach- 
ing of secular branches are listed in college 
catalogues under the general heading, "Edu- 
cation"; it seems reasonable to ask that 
kindred courses involving the technical 
knowledge and the special disciplines neces- 
sary for the training of religious teachers 
should be grouped under the title "Religious 
Education." Courses in the Bible would not 
appear under this head unless they were 
"teachers' courses" which analyze the teach- 
ing values of the material studied. 

b. College and University Work in 
This Field May Be Expected to Develop 
Slowly. 

The churches, long denied the help of the 
colleges in the training of religious teachers, 
are now demanding that this important sub- 
ject be given adequate recognition in college 
curricula. The friends of religious education 
must insist that this demand be not supplied 
by an influx of chairs of religious education 
with professors in charge who have not had 
scientific training in this special field. 

There are many reasons why this work 
should develop slowly: 

336 



THE COLLEGE 

1. The subject is comparatively new. 
Half the courses now being offered are less 
than five years old. We must feel our way 
with these initial courses and those entering 
this field should be prepared to evaluate and 
interpret scientifically every experiment 
attempted. 

2. There were in 1915 but fifteen men 
doing college work in this field who were 
trained for this work. Our graduate colleges 
should be filled with men preparing for 
college professorships in this field. 

8. There is as yet no thorough differentia- 
tion of courses in this field. This is clearly 
shown by the fact that 71 courses are listed 
under 48 different titles. (See Religious 
Education, 10:5, pp. 414-415, October, 
1915.) Courses must be slowly worked out; 
text-books written, and proper correlation of 
subjects determined. 

4. The courses in this field should com- 
mend themselves to the older departments 
in the colleges as in every way worthy of the 
highest academic rating. Public school 
courses in pedagogy have scarcely cast off 
the stigma of being "snap" courses. The 
odium which attached to them resulted from 
the fact that they were pressed for college 
credit faster than the science could be de- 
veloped and competent professors trained. 
Religious education should profit by the ex- 
perience of its older brother and be content 
to develop substantially, though slowly. 

337 



RELIGIOUS EDUCATION 

c. Trained Men Are Required for 
This Work. 

Many colleges already offer courses in 
Biblical and related themes which are essen- 
tial to a well-balanced department of relig- 
ious education. The correlation of these 
courses around others having to do with re- 
ligious education as such is the work of a 
man who has had special training for this 
field. Adding a few courses in pedagogy, 
organization, etc., to the schedules of men in 
other departments will be inadequate. There 
must be a central organizing force which in- 
terprets, uses and reorganizes the material of 
the related courses in the light of the domin- 
ating ideals of the courses in religious edu- 
cation. Moreover, the work which must be 
done in this field cannot be done by men 
whose interests are in other lines of research. 
The colleges have made large contributions 
to other fields of research and investigation. 
They owe the same service to this new and 
important department of knowledge. 

Professor Johnston's description of the 
work of a professor of education fits so 
completely the work of a professor of re- 
ligious education that it is quoted in full: 
"The college professor of education has be- 
come a factor in our educational develop- 
ment to reckon with. He has ceased to 
derive trite maxims from an academic phil- 
osophy; he reaches out into various related 
fields, psychological, sociologic, economic or 

338 



THE COLLEGE 

industrial as the case may be and actually 
makes various departments of study; he 
steadies himself in his emancipated position 
as coordinate in rank with older academic 
and professional colleagues, evolving his 
method and educational philosophy in ac- 
cordance with new social, industrial and 
political conditions; he recruits his teaching 
ranks with men who are of the constructive, 
research order; he plans ahead how to help 
his intending students to orient themselves in 
the labyrinths of the general college curricu- 
lums planned as yet with no reference to 
intending teachers; he meets the school man 
in the schoolroom and handles without 
gloves the dusty problems of that atmos- 
phere. Often his problems are so new that 
in any particular field he can exhaust 'his 
knowledge and the available literature in a 
one hour course. His material is still some- 
what unsystematized; his nomenclature is 
confusing; his courses overlap and are not 
so easily standardized for transfer of credits 
as those in Latin or mathematics. Some of 
his colleagues still think of him as an alien. 
He himself, however, is so immersed in his 
own problems, fascinating and urgent, as to 
be immune both to intimation of his real 
importance and to the attitude of his aca- 
demic colleague who has ample time for 
leisurely surveillance of a neighbor's doings." 
(Report of Commissioner of Education, Vol. 
1, 1913, page 501.) 

339 



RELIGIOUS EDUCATION 

d. The Colleges Should Define 
Their Relation to Education as an 
Occupation. 

A college course should broaden life's in- 
terests, provide for the discipline which comes 
from the concentration of mind upon a major 
subject, and relate the student helpfully to 
great life problems. The old view of culture 
courses devoid of utilitarian value still per- 
sists in some quarters. One college president 
replying to my question-circular said: "Our 
courses are not intended to prepare our stu- 
dents to do anything," and a few others 
echoed this sentiment as an apology or ex- 
planation for not giving back to the church 
which founded them graduates prepared for 
any definite service in the church. When 
modern psychology modified the doctrine of 
formal discipline it took the support out 
from under the old time culture courses and 
made necessary the erection of new and more 
scientific standards for evaluating courses of 
study. The colleges are gradually making 
the readjustment to the new order of things. 

At the present time nearly all colleges re- 
quire the students to carry a major subject 
of from eighteen to thirty semester hours and 
permit as high as forty-five hours out of the 
120 required for graduation to be selected 
from a single department of knowledge. 
This practice gives training in concentration 
and encourages graduate study and special- 
ization. Most colleges also permit from 

340 



THE COLLEGE 

twenty to thirty hours out of 120 to be 
specialized and vocationalized. This enables 
"combined" courses to be created and 
shortens the professional courses one year. 
This is a common practice in law, medicine, 
theology and education. Without doing vio- 
lence to the present practice of standard col- 
leges, religious education may ask for the 
customary majors, minors, etc., just as 
rapidly as courses can be developed to pro- 
vide the required hours in this field. Three 
or four of my respondents objected to the 
introduction of professional courses in relig- 
ious education. An examination of the cata- 
logues of the complainants revealed the fact 
that each school had a department of educa- 
tion offering vocationalized courses. It is 
safe to assume that, without endangering its 
academic standing, a college may do as much 
for the church in the training of religious 
teachers as it does for the state in the training 
of secular teachers. 

e. In the Freshman and Sophomore 
Years Subjects Should Be Offered that 
Lead up to Specialized Study of Relig- 
ious Education in the Junior and 
Senior Years. 

All will agree that specialized studies 
should be limited to the junior and senior 
years. There are, however, certain introduc- 
tory and related courses that should be taken 
in the freshman and sophomore years. Bibli- 
cal history should come in the first two years, 

341 



RELIGIOUS EDUCATION 

and general psychology should be taken in 
the sophomore year. There are also certain 
courses in the history of education, including 
moral and religious education, that can be 
well given in the sophomore year. 

In order that students be introduced to the 
wide range of electives in the humanities 
open to upper classmen it is common for 
colleges to offer a two-hour introductory 
course in the social sciences to freshmen and 
sophomores. The same thing is done in the 
physical sciences. There is even greater rea- 
son for offering freshman and sopohomore 
students an introductory course which will 
open up to them the wide range of advance 
courses in the field of moral and religious 
education. 

The fact that no one can escape the re- 
sponsibility for the education of children 
either in the home or in their community, 
and the further fact that religion is a uni- 
versal problem which none can escape, make 
it incumbent upon the college to take advan- 
tage of the first years of the college course, 
when students are most susceptible to relig- 
ious influence, to establish religion as a per- 
manent life interest and to direct students 
into fields of religious service. When it is 
remembered that many students do not go 
beyond the junior college, it is all the more 
evident that they should be given an insight 
into modern methods of moral and religious 
education before leaving the college. 

342 



THE COLLEGE 

All this can be done without sacrificing the 
academic standing of the college or establish- 
ing a precedent which is not already conceded 
to every other interest represented in the 
college curriculum. 

f. Practice Teaching and Observation 
Should Be Provided, and the Profes- 
sional Spirit Should Be Created. 

The reports show that nearly all of the 
colleges having a specially trained man in 
charge of religious education have established 
some plan for observation and practice. This 
tendency should be encouraged. But intend- 
ing teachers need more than apprenticeship 
privileges. There should be provision for 
illustrating methods of teaching under lab- 
oratory conditions. This makes it necessary 
for the college to have absolute control of the 
school that is to serve as its laboratory. A 
departmental library will properly follow, 
and exhibits. Finally, religious education 
clubs, of which there are already seven, 
parallel with English, German, mathematics 
and other departmental clubs, are an ex- 
cellent means of fostering the spirit that will 
lead the best adapted and best trained stu- 
dents to go forward to strictly professional 
training for religious education as their life 
work. 

g. The Organization of Religious 
Education in Colleges Should Follow 
the General Plan Adopted for Depart- 
ments of Education. 

343 



RELIGIOUS EDUCATION 

I. GENERAL EDUCATION 

An examination of catalogues of church 
colleges shows that the courses in education 
are organized usually under one of two types, 
as follows: 

I. School of 'Education. This tvpe is 
exemplified by the University of Chicago. 
This School of Education includes a number 
of departments, but it is not separate from 
the rest of the university. Dr. Charles H. 
Judd, director of this school, says: "We give 
all of the degrees; that is, if a candidate in 
education has specialized in the classics we 
give him the degree of Bachelor of Arts in 
Education ; if he has specialized in science we 
give him the degree of Bachelor of Science 
in Education; and the same is true of the 
degree of Bachelor of Philosophy. The 
phrase 'of Education' in each of these cases 
means that he has done all the work required 
of any department of the university for the 
baccalaureate degree, and in addition has 
specialized in education. The bachelor's de- 
gree as administered by us is, in its entrance 
requirements, in the amount and quantity of 
the work, equivalent in all respects to any 
other degree given by the university, and the 
students get exactly the same rating in all 
graduate matters. The students in education 
may take a major sequence of nine courses 
with us, or a secondary sequence of six 
courses, exactly as in any other specialty, and 

344 



THE COLLEGE 

they may elect beyond this point within the 
limits of the general university rule which 
prescribes that not more than fifteen units 
may be taken in any single department." 
In the undergraduate courses from one-sixth 
to one-fourth of the entire number of courses 
required for the baccalaureate degrees may 
be specialized and vocationalized. In the 
graduate courses a high degree of specializa- 
tion is required and the master's thesis must 
be a piece of minor research, objective in 
character, and involving the use of one of 
three types of technique, namely experi- 
mental, statistical, or historical. 

The School of Education in the University 
of Washington is organized on the Univer- 
sity of Chicago plan with the exception that 
the work for the master's degree is design- 
edly not over-specialized. It is intended to 
be extensive rather than over-intensive. A 
rigid examination is required in the work of 
education, in the academic major, and in the 
two academic minors, but no thesis is required. 
It is not intended to make this year one of 
specialized, but rather of thorough scholar- 
ship in education, and in one academic sub- 
ject supported by two academic minor 
subjects. 

2. Departments of Education. In the 
University of Wisconsin the courses in edu- 
cation are organized as a department parallel 
with physics, English, history, etc. This is 

345 



RELIGIOUS EDUCATION 

typical of many state universities and inde- 
pendent and denominational colleges. Spe- 
cialists in this field are not agreed as to the 
amount of work which students of education 
should be required to take in their under- 
graduate years. Some departments of 
education require thirty hours of professional 
work; others believe this number to be too 
great. In the Universities of Iowa and Illi- 
nois, the students may take twenty to thirty- 
six semester hours respectively in education, 
but the heads of the departments do not ad- 
vise students to do so. In addition to six 
semester hours of psychology they advise 
pupils to carry from fourteen to sixteen 
hours of education. It is argued that in the 
present state of educational science it is not 
wise for an institution to attempt too wide 
a range of electives in this field. The older 
subjects are said to be better organized and 
better taught, and besides the average teacher 
will be asked to teach many branches and it 
it is not wise to concentrate on the pedagogy 
of a single subject in addition to the courses 
in general educational theory. 

The North Central Association requires 
eleven semester hours of education of those 
who teach in recognized high schools. Where 
practice teaching is provided, it is believed 
by many educators that eighteen required 
hours in educational courses would be ade- 
quate, including five hours of practice 

346 



THE COLLEGE 

teaching. Other leaders in the educational 
world believe eighteen hours to be insufficient. 

An exhaustive survey of the present prac- 
tice in the public school field is published in 
the April, 1917, issue of School and Home 
Education. The following quotation from 
this report will be suggestive to students of 
religious education: 

"An examination of the courses offered by 
the different types of institutions, when com- 
pared with the minimum standards recom- 
mended by our best experts, shows a serious 
lack of logical sequence and of that content 
which the best judges tell us should come 
first in the preparation of the teacher. If 
we take courses recommended for high school 
teachers by these judges, and in the order of 
frequency of mention, up to the limit of the 
average of hours also recommended, we get 
the following: 

Educational Psychology 2 to 4 hrs. 

Technic of Teaching 3 to 4 hrs. 

Teaching of Special Subjects 3 to 4 hrs. 

Theory of Teaching 2 hrs. 

Principles of Secondary Education 2 hrs. 

Principles of Education (General) 3 to 4 hrs. 

History of Education 2 to 4 hrs. 

Total 17 to 24 hrs. 

Average no. hrs. recommended 18.3 

"Now if we could telescope the two courses 
of principles with a time allowance of four to 

347 



RELIGIOUS EDUCATION 

six hours, or the courses on technic and 
theory of teaching to four hours, one or both, 
we might then make room for the much 
needed course in educational sociology, three 
hours, which is the course next in order of 
preference. And in case of two telescop- 
ings a brief two hour course in educational 
measurements, which is tenth in order of 
preference, would round out the teacher's 
equipment very completely. The ninth 
course on history of education in the United 
States might also be telescoped with the 
general course in history. This would give 
the teachers the following program of pro- 
fessional courses, assuming a prerequisite of 
an elementary course in general psychology. 
The courses are here arranged with reference 
to logical sequence: 

Educational Psychology 2 to 4 hrs. 

History of Education (some reference to United 

States) ; 4 hrs. 

Principles of Education (special application to 

secondary) 4 to 6 hrs. 

Theory and Technic of Teaching 4 hrs. 

Teaching of Special Subjects 3 to 4 hrs. 

Educational Sociology 3 hrs. 

Educational Measurements 2 hrs. 

Total 22 to 27 hrs. 

"In like manner we may readily see a basis 
for standardizing courses for high school 
principals. In making up the approximate 
average of hours as recommended by the 

348 



THE COLLEGE 

experts we shall need to take the first nine 
courses in order of frequency of mention. 

These, with the corresponding time schedules, 
are as follows: 

High School Administration 2 to 3 hrs. 

Principles of Secondary Education 2 to 3 hrs. 

High School Curricula 2 hrs. 

Supervision of Instruction 2 hrs. 

Educational Psychology . 2 to 4 hrs. 

Educational Measurements 3 hrs. 

History of Education (General) 4 hrs. 

Principles of Education (General) 4 hrs. 

School Supervision 2 hrs. 



Total 23 to 27 hrs. 

Average no. hrs. recommended 23.8 

"Here again we may apply the telescoping 
process. Principles of education may be 
taken care of in one four to six hour course, 
thus leaving room for educational sociology, 
three hours. The history of education course 
may stress, near its close, education in the 
United States; and general school adminis- 
tration may be reviewed briefly, as introduc- 
tory to the course in high school administra- 
tion. Thus time might be gained for a four 
hour course in Theory and Technic of Teach- 
ing which every high school principal who is 
to supervise instruction should have. 

"Arranging these courses in sequence we 
would then have the following minimum 
content for principals: 

349 



RELIGIOUS EDUCATION 

Educational Psychology 2 to 4 hrs. 

History of Education (with attention to U. S.) . . 4 hrs. 
Principles of Education (emphasis on secon- 
dary) , 4 to 6 hrs. 

High School Curricula 2 hrs. 

Theory and Technic of Teaching 4 hrs. 

Supervision of Instruction 2 hrs. 

Educational Measurements 2 hrs. 

School Supervision 2 hrs. 

Educational Sociology 3 hrs. 



25 to 29 hrs. 



"It will be seen that in both these pro- 
grams the possible time goes a little beyond 
the mean established by our questionnaire. 
But this is in harmony again with numerous 
expressions of variation given in the replies. 
Moreover, the courses suggested seem to the 
writer to indicate the minima of preparation 
suited to the needs of the high schools." 

I have dwelt at length on the status of 
secular education in church colleges ( 1 ) to 
show that there can be no valid reason offered 
by these colleges for refusing an equal service 
for religious education, and (2) to suggest 
types of organization of courses in religious 
education. 

i 

II. RELIGIOUS EDUCATION 

A department of religious education could 
be established with a major subject of from 
eighteen to twenty hours of religious educa- 
tion and two minor subjects in closely related 

350 



THE COLLEGE 

fields totaling forty to forty-five hours. The 
core of this group of courses could be four 
courses as follows: 

Principles of Religious Education, 4 to 6 hours. 

Child Psychology with special reference to the develop- 
ment of the religious nature, 4 hours. 

History, Agencies, and Material of Religious Education, 6 
hours. 

Organization and Administration of Moral and Religious 
Education, 4 hours. 

A School of Religious Education should 
not be established until the college is fully 
prepared to man and equip the school for 
thorough work in all the lines of specializa- 
tion attempted. Colleges not prepared to 
establish a department of religious education 
may unite courses in religious education and 
Biblical courses into a department of Biblical 
Literature and Religious Education, as has 
been done by Grinnell College. When this is 
done it is essential that the professor in 
charge be a man trained in the field of re- 
ligious education, as well as in Bibical litera- 
ture. Under this arrangement a student 
would major in Biblical Literature and Re- 
ligious Education. 

Colleges having departments of education 
will be tempted to substitute courses in general 
education for courses in religious education. 
Psychology, Educational Psychology, and a 
course in General Methods may be taken in 
common by students of the two departments 
but the specific interests of religious educa- 

351 



RELIGIOUS EDUCATION 

tion require that the department of religious 
education organize its own courses inde- 
pendent of the courses in the field of public 
education. 

(See Chapter III, pp. 147-149; also Coe, George A., 
Religious Education and General Education, Religious Educa- 
tion, 12:2, pp. 123-128, April, 1917, and Home, H. H., 
Article, Relation of Religious and Public Education, in The 
Encyclopedia of Sunday Schools and Religious Education, 
Thomas Nelson & Sons, New York.) 

This section may properly conclude with 
a quotation from a successful minister, who 
has had technical training in the field of pub- 
he education and active experience in college 
administration: "The college is not a profes- 
sional school. The first and last test of its 
curriculum must be the test of educational 
worth of cultural value. The college offers 
courses in biology, in anatomy, in chemistry, 
leading towards the study of medicine, and 
does it without in any sense becoming a medi- 
cal college. It offers courses in mathematics 
and physics leading towards preparation 
for civil and electrical engineering, and does 
it without becoming a school of technology. 
So also it may offer courses affording prep- 
aration for leadership in religious education 
without becoming either a divinity school or 
a normal college. A college is never so truly 
a college as when it gives its students and 
graduates a broad, liberal culture and at the 
same time sets them forward in the way to 

352 



THE COLLEGE 

useful service in some worthy and definite 
field of endeavor." (Huget, J. P., The 
Organization of College Courses in Religious 
Education, Religious Education, 7:2, pp. 
166-167.) 

Additional References: 

Athearn, W. S., Religion as a Liberal Cultural Subject. 
Religious Education, 7 : 1, pp. 72-81, April, 1912. Teachers 
for Week-Day Religious Schools, Religious Education, 11 : 3, 
June, 1916. Religion in the Curriculum, Religious Education, 
December, 1913. Religious Education in Colleges, Religious 
Education, 10 : 5, pp. 412-426, October, 1915. Wood, W. H., 
An Independent College Department of Religious Educa- 
tion. Religious Education, 11:1, pp. 53-58, February, 1916. 
A statement of the ultra-conservative point of view. Re- 
ligious Education in the Colleges, The Biblical World, 
October, 1910. Also in Religious Education, 6 : 5, pp. 436- 
437, December, 1911. An editorial. Starbuck, E. D., Re- 
port of the Commission Appointed in 1911 to Investigate the 
Preparation of Religious Leaders in Universities and Col- 
leges. Religious Education, 7 : 4, pp. 329-348, October, 1912. 
Sanders, Frank K., An Experiment in the Preparation of 
Religious Leaders. Religious Education, 7 : 4, pp. 369-372, 
October, 1912. Bishop, C. M., The Responsibility of De- 
nominational Institutions. Religious Education, 7 : 4, pp. 
373-375, October, 1912. Coe, George A., The Laboratory 
Method in the Department of Religious Education. Religious 
Education, 7 : 4, pp. 420-424, October, 1912. Kendall, C. 
N., The Training of High School Teachers, The School Re- 
view, 21 : 2, pp. 92-103. Weigle, L. A., The Relative Im- 
portance of Courses in the Department. Religious Education, 
10 : 4, pp. 345-351, August, 1915. Recommends from 9 to 
15 hours out of 120, in Biblical Literature and religious 
education for the average student not majoring in this field. 
Miller, E. A., The Organization of a College Department of 
Education.- The School Review, 20 : 9, pp. 613-623. Judd, 
C. H., and Parker, S. C, Problems Involved in Standardizing 
State Normal Schools. Bulletin, 1916, No. 12, Bureau of 

353 



RELIGIOUS EDUCATION 

Education. Hollister, H. A., Courses in Education Best 
Adapted to the Needs of High School Teachers and High 
School Principals. School and Home Education, 36 : 8, pp. 
216-222, April, 1917. Behan, W. P., Religious Education in 
Lay and Missionary Training Schools. Religious Education, 
10 : 5, pp. 442-444, October, 1915. Robertson, C. B., The 
Training of Secondary School Teachers. The School Review, 
21 : 4, pp. 225-235, April, 1913. Lough, J. E., Heck, W. H., 
McKeog, Anna J., Undergraduate Degrees in Education. 
School Review Monographs. 1912, No. 2, pp. 63-75, Uni- 
versity of Chicago Press. 

7. A Department of Biblical History and 
Literature 

Religious instruction in a college will in- 
clude three groups of subjects: 

1. Religion, including philosophy, psy- 
chology and history of religion. 

2. Biblical Religion, including its history, 
its literature, and its religious teachings. 

3. Practical Religion, including religious 
education, methods of church work, Christian 
ethics, etc. 

The department of Biblical History and 
Literature is often asked to encompass this 
entire field. In other institutions the first 
group is distributed among the departments 
of history, psychology and philosophy. The 
organization of departments of religious edu- 
cation relieves the department of Biblical 
History and Literature of certain practical 
courses. The student, however, has the whole 
field before! him. Certainly he should be per- 
mitted and encouraged to elect at least one 
two- or three-hour course each year through- 

354 



THE COLLEGE 

out his college course from these three groups 
of subjects. Out of a possible eight courses 
the student not majoring in any one of the 
groups could well select two courses from 
the first group, two from the third and four 
from the second group. In this section we 
are to discuss the organization, scope and 
problems of the second group of courses. 

a. Purpose of courses in the departments. 
The central purpose in offering courses in 
Biblical history and literature should be 
frankly for religious values in the personal 
lives of the students. The courses will have 
historical and literary value but these values 
are secondary. The primary function of 
algebra is the development of the student's 
power for abstract conceptional thought, its 
secondary value may be its use in the mastery 
of physics. The primary function of geom- 
etry is its value in increasing one's capacity 
to appreciate spacial relationship; it has sec- 
ondary values as well which would entitle it 
to a place in a course of study. In like man- 
ner Biblical History and Literature have 
their chief value in the development of the 
religious capacity of students. To neglect 
this function and teach these subjects merely 
as history or literature, or as a means of de- 
veloping in the pupils "the historical method 
of approach" is to eat the husk and throw 
away the kernel. The teacher worthy of a 
chair in such a department will be able to 
teach these subjects for their religious value 

355 



RELIGIOUS EDUCATION 

without letting them degenerate into easy 
"snap" courses which are unworthy of aca- 
demic rating. These courses ought to be the 
hardest courses on the campus, but they ought 
also to be the most absorbing and fascinating. 

b. Required courses. Given the right 
kind of a chance Biblical courses will be 
elected by students without compulsion. 
There are some valid reasons, however, ad- 
vanced in favor of a limited number of com- 
pulsory courses in this field. Many students 
come to college ignorant of the Bible or 
prejudiced against it because of poor teach- 
ing in their local church schools. If they are 
required to elect one course in the fresh- 
man year it brings them into contact with a 
new interpretation, or gives them their first 
insight into this wonderful literature. The 
student's need of religious interpretation just 
when he is to approach the disturbing prob- 
lems of biology, psychology, philosophy, etc., 
is also offered as an argument for required 
Biblical courses in the freshman year. In 
some institutions Biblical courses are required 
in the senior year on the ground that in that 
year the students are deciding great life 
questions, preparatory to their life careers, 
and they should not be permitted to omit 
religion from the sum total of influences 
which determine their final view of life. 

c. When offered. Some colleges offer 
Biblical courses only in the junior and senior 
years on the ground that the students cannot 

356 



THE COLLEGE 

appreciate the modern approach until after 
they have been introduced to the scientific 
method in the earlier years of the course. It 
would be as sensible to refuse to give them 
bread to eat until they had mastered the 
chemistry of food and the science of a modern 
bakery! Moreover, a large percentage of 
college students never reach the junior year. 
But there are compelling reasons for offering 
Bible courses in the freshman year: 

(1) The student in the freshman year 
faces many temptations. He is away from 
home for the first time. He possesses a new 
freedom from restraint. A course in religion 
will serve to steady and give balance to the 
student at this critical time. 

(2) From upper classmen who are study- 
ing science and philosophy the freshman 
will get his first taste of critical skepticism. 
To resolve the first doubts, and prepare the 
student for the science and other subjects 
calculated to disturb the faith of youth, there 
is nothing better than a Biblical course that 
shows the student that he does not need to 
lose faith in God or the Bible or the church 
in order to accept the teachings of modern 
science. 

The content of the freshman year varies 
widely: 

(a) The subject may be approached from 
the standpoint of the student's present moral 
and religious needs. This method has been 
followed by the Christian Associations in 

357 



RELIGIOUS EDUCATION 

preparing their series of "College Voluntary 
Study" text-books. 

(b) The subject may be approached 
through an outline study of the world's needs 
and the world's religions. 

(c) The subject may be approached 
through the study of great religious person- 
alities. The Life of Christ or the Hebrew 
Prophets would introduce the student to the 
great ideals of religion and strengthen re- 
ligious convictions. 

(d) The subject may be approached 
through a chronological study of the Bible. 

(e) The subject may be approached ob- 
jectively with reference to the history of the 
Bible itself. i 

I am convinced that the best way to ap- 
proach the problems of the Old Testament 
is through an intensive study of the Life of 
Christ and the Hebrew Prophets. I am also 
convinced that the student's personal, campus 
problems can best be solved by a sympathetic 
study of the Life of Christ. 

The method should be psychological rather 
than chronological. In this case the psy- 
chological is the biographical method — the 
teaching of a great religious personality. 
The chronological and literary courses may 
properly follow in the later years of the 
course. 

d. Number of Biblical courses. Enough 
work should be offered to provide a major in 
the subject. However, there is need of cau- 

358 



THE COLLEGE 

tion against the unnecessary multiplication of 
courses. A few basic courses skilfully 
handled each year will be better in the long 
run than periodic excursions into new fields 
from year to year. 

e. Standing of courses. Biblical courses 
should have all the academic advantages of- 
fered to other courses. They should be 
conducted in such a manner as to retain this 
standing in the eyes of students and faculty 
alike. 

/. Atmosphere. A church college should 
provide an atmosphere in which Christianity 
will not always be on the defensive. It should 
be apparent that the institution stands en- 
thusiastically behind the courses in religion; 
that they are not simply tolerated as objects 
for the ridicule of professors in other depart- 
ments but that they are regarded as a vital 
part of the life of the institution. Many 
Biblical departments are suffering because of 
unfavorable atmospheric conditions. 

g. Qualifications and training of profes- 
sors. There is no other department that 
demands of its professors a higher type of 
personality and a more technical training. It 
is a great mistake to entrust Biblical courses 
to teachers who are untrained. Professors 
in this department need to be reminded that 
training in Biblical history and literature 
does not prepare them to teach religious 
education, comparative religion or any other 

359 



RELIGIOUS EDUCATION 

subject which may be suggested to the 
department. 

h. Apparent Needs of this department. 
The most apparent needs of this department 
seem to be: 

(1) The standardizing of entrance courses. 

(2) Institutional backing which will pro- 
vide the proper atmosphere. 

(3) Equipment in the form of libraries, 
laboratories, etc. 

(4) Graduate courses specifically prepar- 
ing professors for this department. 

(5) Professional consciousness. The newly 
organized Association of Bible Instructors 
should help to meet this need. 

References: 

Wood, Irving F., What Constitutes a Department of 
Biblical Literature. Religious Education, 10 : 4, pp. 332-337, 
August, 1915. Kent, C. F., The Essential Training of Biblical 
Teachers. Religious Education, 10 : 4, pp. 327-332, August, 
1915. Wild, Laura H., The Equipment of a Department of 
Biblical Literature. Religious Education, 10 : 4, pp. 337-345, 
August, 1915. Alton, Alfred B., The College Course and 
Biblical Work. Religious Education, 10 : 4, pp. 351-355, 
August, 1915. Fowler, H. T., and Peritz, I. J., The Content 
of an Ideal Curriculum. Religious Education, 10 : 4, pp. 355- 
365, August, 1915. Stearns, W. N., The Fargo Plan, Religious 
Education, 10 : 4, pp. 365-368, August, 1915. Hodge, Richard 
M., Courses of Biblical Literature for a Junior College. 
Religious Education, 6 : 5, pp. 424-426, December, 1911. 
Kent, C. F., Courses in Colleges. Religious Education, 7 : 1, 
pp. 101-110, April, 1912. Walker, R. H., A Junior College 
Curriculum. Religious Education, 6 : 5, pp. 426-428, De- 
cember, 1911. Wood, I. F., Biblical Literature for a Junior 
College. Religious Education, 6 : 5, pp. 42&-430, December, 

360 



THE COLLEGE 

1911. Eaton, E. D., and Deane, J. P., Bible Study for a 
Junior College. Religious Education, 6:5, pp. 430-433, 
December, 1911. Kent, C. F., Biblical Courses for Junior 
Colleges, Religious Education, 6 : 5, pp. 433-436, December, 

1911. Kent, C. F., et al., Biblical Courses in the College 
Curriculum. Religious Education, 7:1, pp. 42-55, April, 

1912. Also in Organized Sunday School Work in America, 
1911-1914, International Sunday School Association, Chicago, 
pp. 273-277. Tidwell, J. B., Bible Courses, Required or 
Elective, Scope and Credit. Religious Education, 8 : 5, pp. 
450-453, December, 1913. Kent, C. F., The Bible and the 
College Curriculum. Religious Education, 8 : 5, pp. 453- 
458, December, 1913. Report of Bible Instructors' Confer- 
ence. Religious Education, 8 : 5, pp. 470-471, December, 

1913. Report of Second Annual Conference of the Association 
of Biblical Instructors in American Colleges and Secondary 
Schools. H. T. Fowler, Secretary, Brown University, Provi- 
dence, R. I. The Bible in Colleges. A report of the New 
York Conference regarding the aims of Biblical Instruction 
in Preparatory Schools and Colleges. Religious Education, 
7 : 6, pp. 707-713, February, 1913. Snyder, H. N., Religious 
Value of Bible Study. Religious Education, 5 : 1, pp. 54-61, 
April, 1910. The Standardizing of Biblical Departments in 
Colleges. A committee report, Religious Education, 12 : 2, 
pp. 146-155, April, 1917. Wild, Laura H., A College Biblical 
Reference Library. 250 classified titles approved by Associa- 
tion of Biblical Instructors. Sent free by Charles Scribner's 
Sons, N. Y. 

III. SUMMARY 

The state is erecting colleges to meet the 
educational demands of citizenship in a 
democracy. These state colleges are attract- 
ing thousands of students annually. True to 
the limitations of their charters the state col- 
leges do not teach religion or attempt to 
direct the religious life of students. Volun- 
tary student associations have proved inade- 

361 



RELIGIOUS EDUCATION 

quate to these tasks. The church is now 
developing a program of instruction and 
spiritual guidance which will supplement the 
work of the state college and give students 
a balanced curriculum and normal religious 
student life. 

Church and independent colleges have 
emphasized the secular subjects in order to 
meet the competition of state schools. For 
several reasons the only colleges that could 
legally give religion an adequate place in the 
curriculum have failed to do so. For ten 
years efforts have been made to improve the 
religious teaching in these colleges. But 
the response has been poor and present condi- 
tions are deplorable. An uprising of the 
churches is demanded which will compel 
church colleges to recognize themselves as 
agencies of the church, primarily set to the 
task of teaching religion to the American 
people. 

To discharge their full duty church col- 
leges should make adequate provision for 
curriculum courses in religion, and assume 
responsibility for the religious growth of 
their students. Church Boards of Education 
should outline a complete program of edu- 
cation including all the needs of their con- 
stituencies and the colleges should regard 
themselves as integral parts of a larger sys- 
tem. The heart of a church college should 
be its departments of Biblical History and 
Literature and Religious Education. 

362 



THE COLLEGE 

IV. ADDITIONAL BIBLIOGRAPHY ON THE 
COLLEGES AND RELIGIOUS EDUCATION 

Coe, George A., and Cope, H. F., The Challenge of the 
Sunday School to the College. Organized Sunday School 
Work in America, International Sunday School Association, 
Chicago, 111., pp. 282-286. Proceedings of Council of Church 
Boards of Education. Six annual reports have been issued. 
Robert L. Kelly, Executive Secretary, 19 South La Salle St., 
Chicago, 111. Published literature of various denominational 
church Boards of Education. For directory of these Boards 
see Sixth Annual Report of Council of Church Boards of Edu- 
cation, 19 South La Salle St., Chicago, 111. Proceedings of 
the Association of American Colleges. R. W. Cooper, Secre- 
tary, 19 South La Salle St., Chicago, 111. Two reports have 
been issued. Johnston, Hugh, Are Denominational Colleges 
a Necessity? Board of Education, M. E. Church, 150 Fifth 
Avenue, New York City. Nicholson, Thomas. The Problem 
of the Church Schools. Board of Education, M. E. Church, 
150 Fifth Avenue, New York City. Blackwell, R. E., The 
Function and the Future of the Small College in the South. 
Board of Education, M. E. Church, South, 810 Broadway, 
Nashville, Term. Campbell, J. C, The Future of the Church 
and Independent Schools in Our Southern Highlands. Russell 
Sage Foundation, New York. Hogan, W. E., Conditions 
Under Which Our Educational Work Must Be Done. Bulletin 
of Board of Education, M. E. Church, South. Nashville, 
Term., 5 : 4, pp. 179-192, February, 1916. 0'Donnell,W. C, 
Creed and Curriculum, 1914. Eaton and Mains, New York. 
Baker, James C, American University Progress, 1916. Long- 
mans, Green & Co., New York. Flexner, Abraham, The 
American College. 1903. The Century Co., New York. 
Moffatt, J. D., The Debt of the Nation to the Denomina- 
tional College. Religious Education, 5 : 1, pp. 46-52, April, 
1910. Pritchett, Henry S., The Relations of Christian De- 
nominations to Colleges. 1908. Conference on Education 
of the Methodist Episcopal Church, Nashville, Tenn. 
Thwing, Charles F., A History of Higher Education in America. 
1906. Appleton & Co., New York. Birdseye, Charles F., 
The Reorganization of Our Colleges. 1909. The Baker and 

363 



RELIGIOUS EDUCATION 

Taylor Co., New York. Thwing, Charles F., The American 
College, What it is and What it May Become. 1914. The 
Piatt and Peck Co., New York. Birdseye, Clarence F., 
Individual Training in Our Colleges. 1907. Macmillan Co., 
N. Y. Sharpless, Isaac, The American College, 1915. Double- 
day, Page & Co., Garden City, N. Y. Hughes, E. H., The 
Christian College and the Moral Battle, Bostonia, 18 : 1, 
pp. 1-8, June, 1917. 688 Boylston Street, Boston, Mass. 

Welch, Herbert, et al. } The Christian College, Methodist 
Book Concern, New York. Stearns, Wallace N., The Place 
and Scope of the Small College. In American Schoolmaster, 
10 : 145-157, April 1917. Developing a Trained Leadership 
for the Churches, Bulletin No. 8, Commission of Religious 
Education, American Baptist Publication Society, Phila- 
delphia, Pa. 



364 



CHAPTER VI 

RELIGIOUS EDUCATION IN THE 
GRADUATE SCHOOL 



OUTLINE OF CHAPTER VI 
Religious Education in the Graduate School 

I. Types of Graduate Work 

1. Discovery of New Knowledge 

a. Selection of Problem 

b. Assembling Data 

c. Interpretation 

d. Application 

2. The Dissemination of Knowledge 

3. The Development of Skill 

II. Present Conditions 

III. Problems of Administration 

IV. Levels of Teacher Training 

1. The High School Level 

2. The Normal School Level 

3. The CoUege Level 

4. The Graduate College Level 

V. Summary 
References 



367 



CHAPTER VI 

RELIGIOUS EDUCATION IN THE 
GRADUATE SCHOOL 

I. TYPES OF GRADUATE WORK 

There are three types of work which prop- 
erly belong to the graduate school. 

1. The Discovery and Organization of New 
Truths 

This is commonly called research. Its 
purpose is to extend the bounds of knowl- 
edge and to give the student an acquaint- 
ance with the methods of dealing with first 
hand experience. Religious education is in 
great need of men who can apply the 
highest and most critical tests to its methods 
and matter. It is a very young branch of 
knowledge; valuable experience is accumu- 
lating rapidly; thousands of untrained 
workers are confronted with an increasingly 
complex mass of facts and there is great need 
for research men with insight who can give 
scientific organization to the new experiences. 

Four steps are involved in every piece of 
research work: 

a. The Selection of the Problem. 

369 



RELIGIOUS EDUCATION 

Religious education affords a virgin field 
for research work. There has been very little 
critical and exhaustive work done and the 
field is as broad as human experience and 
religious phenomena. In the field of religion 
and the Bible some very careful work has been 
done; in the field of education there has 
been a beginning which has at least perfected 
certain methods of research, but in the field 
of religious education there are neither the 
results of previous investigation nor the ap- 
proved methods of procedure to guide the 
investigator. The entire field consists of un- 
solved problems. Students entering this field 
should be guided into a series of problems 
that lie at the bottom of the most pressing 
practical needs among the masses of the 
people. America must build a system of 
religious education for the masses. There 
are certain basic principles which underlie 
such a system. The research student should 
strike first for these fundamental, vital prin- 
ciples and select his problems accordingly. 

b. The Assembling of Data. 

This requires energy, drudgery, patience, 
self-sacrifice. It is here that cooperation in 
research work is most desirable. The Bureau 
of Education has organized departments for 
the assembling of facts which would be im- 
possible for the unaided investigator to secure. 
The Carnegie, Russell Sage, and Rockefeller 
Foundations have made possible the assem- 
bling and classifying of data of untold value 

370 



THE GRADUATE SCHOOL 

in many fields of investigation. Research stu- 
dents in the field of religious education should 
have the services of some Foundation which 
would make possible the assembling of data 
from wide areas and covering an infinite va- 
riety of problems. Until some far-sighted 
philanthropist puts ten millions of dollars be- 
hind the Religious Education Association, the 
International Sunday School Association, or 
some other national organization which is 
without academic limitations it will be neces- 
sary for colleges to endow their own research 
departments and attempt to do single handed 
what might be better done by cooperation. 
There is great need of a technical magazine 
at the present time to encourage the develop- 
ment of research work in this field. 

c. The Interpretation of Data. 

It is in the ability to take this step that the 
student shows his capacity for research work. 
In the presence of a mass of unorganized 
material some students will have recourse to 
authority, some will escape by traditional 
methods, but the student with insight will 
blaze a new trail through the dense forest, 
and seek a new way of escape. This is the 
type of mind that advances the borders of 
knowledge. All progress which is not merely 
chance or accident comes by this process. 

d. The Application of New Knowl- 
edge. 

The new knowledge must be tested before 
it is given wide dissemination. The investiga- 

371 



RELIGIOUS EDUCATION 

tor should have the resources at hand to test 
out his discoveries. To do satisfactory research 
in religious education an institution should 
have laboratory and demonstration schools 
under its control. There should be affiliated 
community systems of religious education. 
In the midst of actual as well as ideal con- 
ditions new problems will be suggested and 
new methods may be tested. In the medical 
profession new discoveries are thoroughly 
tried out in the laboratory before being pub- 
lished for universal use. In the field of 
public education we are just now witnessing 
the propagation of a variety of vocational 
guidance systems before the psychologist has 
had time to test them out in his laboratory. 
A million children will take chances with the 
new pedagogical remedy before it is ana- 
lyzed for poison reactions. Religious Educa- 
tion should learn from the medical profession 
and establish its laboratories and train its 
experts who will evaluate and test all theories 
and proposed practices before they are given 
universal circulation. 

2. The Dissemination of Knowledge already 
Scientifically Organized and Tested 

This involves teaching. It has for its ends 
the development of the individual and the 
improvement of society in general. This is 
a common function of schools of all grades. 
Research work should not be attempted in 
the undergraduate schools but teaching which 

372 



THE GRADUATE SCHOOL 

includes the dissemination of information 
must not be excluded from the graduate 
schools. The possession of knowledge is 
fundamental to either of the other ac- 
tivities of the graduate college. The 
student who is going out to a professorship 
in a college needs to extend his own knowl- 
edge beyond the level of the college in which 
he is to teach. He needs the broadening 
which comes from wider study. This work 
is similar in character to the undergraduate 
work; it differs in quantity and in the pur- 
pose which motivates the study. A student 
would seldom confine his graduate studies 
to this grade of work but it certainly has a 
legitimate place in the graduate college. If 
this be so, the faculty of a graduate college 
should contain gifted teachers as well as men 
skilled in the stimulation and direction of 
research courses. 

3. The Development of Various Types of 
Skill 

The application of knowledge to the prob- 
lems of everyday life is one of the functions 
of the graduate college. Knowledge is ac- 
quired that it may be used. This type of 
graduate work stresses skill in the appli- 
cation of knowledge. Facts are of value 
only as they will function in the practical 
arts. The medical student studies chemistry 
not for the sake of the chemistry but for 
the sake of the application of chemistry 

873 



RELIGIOUS EDUCATION 

to the healing of disease. The professional 
schools emphasize this function of the grad- 
uate school. They are interested in the 
practice of medicine, in the practice of law, 
in preaching, or in teaching. 

Depending upon their facilities, their con- 
stituencies and their traditions, graduate 
colleges stress one or more of these three 
types of work. 

II. PRESENT CONDITIONS 

Graduate work in the colleges of this coun- 
try has developed from three sources: (a) 
the expansion of a college department into 
a school prepared to offer advanced work; 

(b) the development of a strictly graduate 
school which emphasized research courses; 

(c) the separate professional school. 

In the field of general education, graduate 
work came usually from the first source; in 
the field of religious education, with few 
exceptions, graduate work has come from 
the theological seminaries. 

Theological seminaries have not been fa- 
vorable breeding places for graduate work 
in religious education for three reasons: (a) 
Of the 11,242 students enrolled in the 182 
theological seminaries of the United States 
in 1912, only 3,266 had college degrees. 
(Report of Commissioner of Education 3 
1911-12, Vol. 3, pp. 366-381.) With such 
low entrance requirements it would be im- 
possible to develop a high grade of graduate 

374 



THE GRADUATE SCHOOL 

work, (b) Many theological seminaries have 
a very meager income and it is not possible 
for them to finance graduate courses in new 
fields, (c) Theological seminaries as a rule 
are ultra-conservative. They have not been 
able to see that religious education was a 
proper part of a minister's education and 
they have not considered it their business to 
train men for the teaching ministry of the 
church. For the most part the courses in 
religious education that have been introduced 
have been tacked on to the crowded schedule 
of the professor of practical theology. 

A critical examination of the catalogues 
of the colleges, universities and seminaries of 
this country will reveal the fact that very 
few courses are offered in religious education 
and those that are offered are introductory, 
elementary courses that are not worthy of 
graduate rating. One reason that the 
courses in religious education in the graduate 
schools are elementary courses is that there 
are few undergraduate courses in this field. 
When the church colleges offer an adequate 
number of undergraduate courses, there will 
come up to the graduate schools students 
prepared to do real graduate work. I do not 
mean to say that no introductory courses may 
be taken in the graduate school but certainly 
the majority of the courses should be based 
upon previous study in the same field. A 
faculty which is compelled to handle ele- 
mentary courses will hardly be able to de- 

375 



RELIGIOUS EDUCATION 

velop a research department. I know of no 
graduate institution which is taking its de- 
partment of religious education seriously. In 
most of them it is necessary for the student 
who is a candidate for the degree of Doctor 
of Philosophy to do his major work in some 
other department and often in an affiliated 
college whose knowledge of the field of relig- 
ious education is very small. The candidate 
learns from the catalogue that he may take 
his degree in religious education but when he 
appears he learns that he must do his research 
in some related field. One student majored in 
systematic theology, one in psychology, one 
in Old Testament and one in New Testament 
Greek, and went out with their degrees in 
religious education when they had only 
touched the fringe of the subject. These 
men paid too high a price for academic rec- 
ognition. It is true that the material in 
religious education is not well organized, as 
is the case with any new subject, but this is 
just the reason graduate colleges should put 
money and men into this department. 

The whole cause of religious education is 
suffering because the seminaries and gradu- 
ate schools have been without prophetic vi- 
sion. For example, there is a nation wide 
interest in week day religious schools. There 
are no curricula, no text-books, no pro- 
grams, no teachers. The local schools turn 
to the graduate schools for help and are 
turned away empty-handed. 

376 



THE GRADUATE SCHOOL 

Educational progress in this field will con- 
tinue to be haphazard and accidental as long 
as untrained field administrators must rely 
upon their own untutored judgment and take 
chances as they blindly attempt to build 
courses of study, define standards and deter- 
mine administrative details. The graduate 
college owes this field the organization and 
resources which will secure for it scientific 
methods of testing educational procedure. 

III. PROBLEMS OF ADMINISTRATION 

There are many grave problems of ad- 
ministration involved in the operation of 
graduate courses in religious education. For 
example, where shall the graduate courses 
be placed for wisest and most economical 
administration? There are five possible 
answers to this question, depending upon 
local conditions. 

i. In the College of Liberal Arts 

This is the best plan for the small church 
college. 

2. In a Separate Graduate School 

By this plan these courses would fare 
equally with all other graduate courses. 
They would also feel the limitations of over- 
emphasis on research at the expense of the 
practical aspects of such courses. 

377 



RELIGIOUS EDUCATION 

3. In the Theological Seminary, as a Regu- 

lar Department 

This gives greater professional freedom, 
but imposes certain academic limitations. 

4. In a Separate School, Coordinate with the 

Schools of Law and Medicine 

5. A Department in a School of Religion 

which is Part of a University 

This is the ideal plan. 

Great care must be taken to| keep graduate 
and undergraduate students from mingling 
too freely in common classes. Graduate work 
requires a strict separation of students on the 
basis of their needs, attainments and pur- 
poses. 

IV. LEVELS OF TEACHER TRAINING 

The training of teachers for the religious 
schools of America will need to recognize at 
least four levels of attainment. 

1* The High School Level 

Teacher-training work in local churches 
and in many community training schools may 
be organized on this level. Surely with the 
growth of our public secondary schools we 
are safe in assuming that the average teacher 
in the church schools of America will have the 
equivalent of a high school education. It is 
safe to build teacher-training courses for the 
masses on this level. Suggestions for such 
courses may be secured from the training 

378 



THE GRADUATE SCHOOL 

courses for rural teachers maintained in many 
high schools. These courses will emphasize 
subject matter, give second emphasis on 
skill, learning by directed observation and 
practice, and give least attention to theory 
courses. A letter of inquiry addressed to the 
State Superintendent of Public Instruction 
of Iowa, Illinois, Kansas, Nebraska or Min- 
nesota will bring suggestive courses of train- 
ing for high school students. Bulletin, 1916, 
No. 17, Bureau of Education, on "The Wis- 
consin County Training School for Teachers 
in Rural Schools" is also very suggestive to 
those who are preparing the same kind of 
people to teach religion. See also, Koos, L. 
V., Teacher-Training Department in North 
Central High Schools, School Review, 25 : 4, 
pp. 249-256, April, 1917. 

2. The Normal School Level 

This group will have high school training 
and in addition two years of advanced training. 
It would be possible for a student of this group 
to elect two years of work in such carefully 
selected sequence as to preserve regular col- 
lege standing and at the same time secure 
the special training required for successful 
religious leadership. Those students electing 
a larger amount of technical courses would 
be graduated from the course with a teacher's 
diploma but they would not be able to clas- 
sify as Juniors if they desired to continue in 
their college course. This approximates the 

379 



RELIGIOUS EDUCATION 

level of the lay training school except that 
it insists on a higher entrance requirement. 
Many of the city training schools for relig- 
ious workers, such as the Maiden School of 
Religious Education, will be able to maintain 
a grade of work on approximately this level. 
These courses emphasize subject matter, but 
they give increased attention to methods, tech- 
nique, etc., in the interest of establishing cor- 
rect methods of procedure. These schools 
give more attention to theory than the High 
School level but theory is still the minor note. 

3. The College Level 

Courses on this level were discussed at 
length in Chapter V. Here less attention 
is paid to method and the student for the 
first time begins seriously the study of edu- 
cation. Theory courses are now accompanied 
by practical courses to exemplify the theory 
rather than to give skill in teaching. On the 
Normal School level the theory courses ac- 
companied the practise courses to give inter- 
pretation to the technique of the art which 
was being acquired. On one level theory en- 
lightens practise; on the other level practise 
illumines theory. One makes a teacher, the 
other makes an educator. Blessed is he who 
has received both disciplines. 

4. The Graduate College Level 

The graduate college level will produce 
educators and teachers. The enthusiasm of 

380 



THE GRADUATE SCHOOL 

the teacher who comes out of the graduate 
school is inspired by critical insight. This 
teacher has acquired the highest skill but he 
has also acquired breadth of knowledge, 
habits of impersonal, objective analysis which 
enable him to interpret his experiences in a 
way which is not possible for the under- 
graduate student. It is true that the habit 
of mind of research is impersonal and coldly 
objective; and the habit of mind of the teacher 
is warmly human and personal. In passing 
from the graduate college to the classroom 
some students are slow to adjust themselves 
to the human relationships involved but in 
the end the adjustment is made and a teacher 
thus trained will become the constructive, 
effective educator. 

Some students may prefer to give their 
lives to research. If so they will not elect 
many courses in the field of practical work. 
Others may wish to give their lives to teach- 
ing. They should be permitted to major in 
this field, taking a minimum number of 
research courses, and they should be granted 
an appropriate degree at the conclusion of 
the work. Every student who is going 
into the professional field should be asked to 
acquire the method of research, but he should 
not be asked to do his major work in that 
field. It is a true saying of Dr. Paul Mon- 
roe's that "the man who has only second- 
hand knowledge and knows how to obtain 
only second-hand knowledge is a second-rate 

381 



RELIGIOUS EDUCATION 

man." The graduate school should make 
first-rate men. Take for example the man 
who is to become a professor in Biblical His- 
tory and Literature in a college. He should 
take courses to enlarge his knowledge of sub- 
ject matter and he should take courses in the 
art of teaching these subjects to undergrad- 
uates; he should also be asked to do a 
piece of minor research. Boston University 
recognizes this principle in the following 
stipulations for the professional degree in 
Religious Education: 

"Students may be enrolled for work in 
certain graduate courses given in the Depart- 
ment of Religious Education prior to matric- 
ulation for the degree of Master of Re- 
ligious Education. Enrolment does not en- 
sure permission to matriculate as a candidate 
for the higher degree. The work, after en- 
rolment, must demonstrate fitness for such 
candidacy. 

"Candidates may be enrolled at any time 
during the academic year, and if established 
conditions be met, they may register for 
research and for work under supervision; but 
registration for classroom work, with collat- 
eral assignments, must conform to the calendar 
of the Department of the University in 
which the work is to be done. 

"Students in the undergraduate courses in 
Religious Education, whose work is of a dis- 
tinctly high grade, after gaining credit for 
ninety semester hours toward a Bachelor's 

382 



THE GRADUATE SCHOOL 

degree, may be enrolled and allowed to take 
certain graduate courses in excess of the 
requirements for the Bachelor's degree and 
gain a credit of not more than eight semester 
hours toward the degree of Master of Re- 
ligious Education while pursuing their 
undergraduate courses. Permission to seek 
this credit must be obtained from the faculty 
of the Department of Religious Education 
before the courses are begun, and this per- 
mission must have the written approval of 
the instructors with whom the graduate 
courses are to be taken. Credits so gained 
will not be effective unless a candidate 
matriculate for the advanced degree within 
two years after having received the Bachelor's 
degree. 

"Members of the Senior Class in Boston 
University School of Theology, on recom- 
mendation of the faculty of that school, may 
be enrolled and may pursue courses aggre- 
gating not more than eight semester hours, 
to be credited later toward the degree of 
Master of Religious Education, if matricula- 
tion for that degree be granted. This per- 
mission must be obtained for each course 
before the work is begun. Graduates from 
accredited colleges, offering less than forty- 
five semester hours in the field of Religious 
Education, may be enrolled if the following 
conditions be met: 

"(1) A detailed statement must be pre- 
sented from the proper authority, giving all 

383 



RELIGIOUS EDUCATION 

courses taken during the last three years of 
college work, together with the grade received 
in each course. 

"(2) Recommendation must be presented 
from two professors in the college, at which 
the first degree was received, stating that the 
candidate is qualified to pursue graduate 
study. 

"(3) Full matriculation in the courses 
leading to the higher degree will be impos- 
sible before the student has taken forty-five 
semester hours in Bible, Education and 
Psychology. 

"(4) Graduates from accredited colleges 
may become fully matriculated for the 
higher degree, provided they have taken in 
their undergraduate work forty-five semester 
hours in Bible, Education and Psycholoery, — 
not more than six of these forty-five hours 
may have been taken in General Psychology. 
Fourteen of these hours may have been in 
General Pedagogy (which may include five 
hours of Practice Teaching). Eleven hours 
may have included Methods Courses in spe- 
cific subjects. Of the remaining fifteen 
hours, at least six must have been taken in 
the field of the New Testament and four 
in the Old Testament. 

"The periods during which a student may 
continue in graduate studies, without formal 
matriculation for the degree, is subject to 
such limitations as may be deemed reasonable 
in each case. 

9*4 



THE GRADUATE SCHOOL 

"Those who wish to become candidates for 
the degree of Master of Religious Education 
must consult the Head of the Department 
of Religious Education concerning the tech- 
nical requirements. In all cases, matricula- 
tion for a degree is by action of the faculty 
of Boston University School of Theology 
and on recommendation of the faculty in the 
Department of Religious Education, and is 
not granted until the applicant has demon- 
strated his fitness to become a candidate for 
the degree sought. As a general rule, those 
applicants who have not taken undergraduate 
courses in Boston University will be required 
to gain substantial credit in the graduate 
courses, following enrolment, before they 
can be matriculated. 

"Before matriculation for the degree of 
Master of Religious Education, the candidate 
must satisfy the major instructor that he is 
prepared to make practical use of either 
French, Italian, Spanish or German. The 
requirements in modern languages must be 
completed by the beginning of the academic 
year in which the student expects to receive 
the degree. 

"When enrolling for the degree of Master 
of Religious Education the candidate must 
select his major work in the Department of 
Religious Education and present to the Head 
of that Department a written statement in- 
dicating what other correlated courses he 
desires to pursue. The courses of study must 

s*5 



RELIGIOUS EDUCATION 

fall primarily in the field of Religious Psy- 
chology, Religious Pedagogy, or the Bible, 
but may include closely related studies in 
other fields. The proposed courses of study 
must be properly organized and of advanced 
grade, including at least one genuine research 
course. 

"Before the higher degree is conferred, the 
candidate will be required to gain proficiency 
in one of the following modes of research: 
historical, laboratory, statistical. 

"Work which has been credited toward any 
lower degree will not be counted toward that 
of Master of Religious Education, and at 
least one year must elapse between receiving 
the degree of Bachelor of Arts (or reaching 
an equivalent status), and promotion to the 
degree of Master of Religious Education. 

"A thesis is required to be written in con- 
nection with the principal studies of the 
candidate for the degree. It must show at 
least accuracy, thoroughness and mastery in 
the chosen field, and preferably also show 
proficiency in one of the three modes of 
research. The subject of the thesis must be 
approved not later than November 1 before 
promotion and must be complete on or before 
April 1. 

"Requirements for the Master's degree in 
Religious Education, under unusual circum- 
stances, might be fulfilled by specially quali- 
fied students in one year, wholly devoted to 
the advanced study. It is recommended, 

388 



THE GRADUATE SCHOOL 

however, that two years be devoted to the 
work. If, for any reason, the time of 
the student is divided with other work, a 
proportionately longer period may be needed. 

"The work of all candidates must be of a 
distinctly high grade. A percentage of not 
less than ninety must be attained. Collateral 
work is required in connection with all 
courses counting for the higher degree and 
in any course this collateral work should at 
least equal in amount the classroom work 
for that course. Its purpose is to direct a 
student into fields of research, logically re- 
lated to the subject matter of the courses 
taken. Collateral investigation should, there- 
fore, be carried on in connection with the class 
instruction; but, on the written recommenda- 
tion of the instructor, with the approval of 
the Head of the Department of Religious 
Education, some specified portion of such 
work may be completed after the close of the 
regular classroom work. No student will 
be admitted to additional courses until all 
work in connection with those of the previous 
academic year have been completed and 
reported." 

This catalogue statement is given at length 
to show the correlation of research and prac- 
tice work and to show also the correlation of 
undergraduate work with graduate work on 
one hand and the correlation of the depart- 
ment of Religious Education and the School 
of Theology. 

387 



RELIGIOUS EDUCATION 

From the graduate schools which are now 
beginning to make a place for this work 
there will come the leadership which will 
make possible a real profession of religious 
education in America. 



V. SUMMARY 

Graduate courses seek to discover new 
knowledge, disseminate tested knowledge and 
create certain types of skill. The colleges 
and seminaries of America have not ade- 
quately provided for these disciplines in the 
field of religious education but there are 
signs that such work will develop rapidly in 
the immediate future. There is great prac- 
tical need for scientific leadership in religious 
education and this leadership can only be sup- 
plied by the seminaries and graduate schools. 
The organization of graduate work in this 
field presents problems of administration which 
must be worked out gradually and patiently, 
with much academic charity on the part of 
the departments involved. The training of 
America's religious educators will probably 
develop on four levels. Each level has a 
specific task and involves a specific technique. 
The graduate college prepares the educators, 
who will make possible successful leadership 
in all the lower levels and eventually develop 
in America a real profession of religious 
education. 

388 



THE GRADUATE SCHOOL 

References: 

Monroe, Paul, Cooperative Research in Education, School 
Review Monographs, 1911, No. 1, pp. 14-33, University of 
Chicago Press. Elliott, E. C, Cooperative Research in the 
Field of Education, School Review Monographs, 1911, No. 1, 
pp. 57-60, University of Chicago Press. Bagley, W. C, A 
Constructive Program for the Professional Preparation of 
American Teachers, School and Home Education, 36 : 7, pp. 
185-188, March, 1917. Hanus, Paul H., Suggestions for 
Cooperative Research in Education, School Review Mono- 
graphs, 1911, No. 1, pp. 63-65, University of Chicago Press. 
Buchner, E. F., and De Garmo, Charles, What Should Be 
the Difference Between Graduate and Undergraduate Work 
in Education? School Review Monographs, 1912, No. 2, pp. 
1-21, University of Chicago Press. James, G. F., Johnston, 
C. H., Jones, E. E., The Relation of Normal Schools to 
Departments and Schools of Education in Universities. 
School Review Monographs, 1912, No. 2, pp. 21-63, Univer- 
sity of Chicago Press. Reudiger, W. C, Baldwin, B. T., 
Henmon, V. A. C, Parker, S. C, McMurray, F. M., The 
Present Status of Education as a Science. School Review 
Monographs, 1912, No. 2, pp. 75-153, University of Chicago 
Press. Luckey, C. W. A., and Burris, W. P., The Function 
of the Graduate School of Education, The Journal of the 
National Education Association, 1 : 3, pp. 225-232, Novem- 
ber, 1916. Bradley, B. W., The Baccalaureate Degree as an 
Obstacle to Educational Progress, Journal of the National 
Education Association, 1 : 4, pp. 321-324, December, 1916. 
Stokes, A. P., University School of Religion. Religious Edu- 
cation, 9 : 4, pp. 323-335, August, 1914. Cope, Henry F., 
A Graduate School of Religion, Religious Education, 9:1, 
pp. 64-71, February, 1914. Meek, J. T., The Preparation of 
Religious Leaders, Religious Education, 7 : 4, pp. 378-381, 
October, 1912. Walker, W., Theological Seminaries and 
Religious Education, Religious Education, 7:1, pp. 6-17, 
April, 1912. Morro, W. C, The Graduate Department of 
Ministerial Education, Religious Education, 7 : 4, pp. 375- 
378, October, 1912. Mills, C. S., Ministerial Professional 
Training, Religious Education, 7 : 4, pp. 424-429, October, 

389 



RELIGIOUS EDUCATION 

1912. Mathews, Shailer, Vocational Efficiency and the 
Theological Curriculum, American Journal of Theology, 16 : 2, 
pp. 165-180, April, 1912. Ward, Frank G., Religious Edu- 
cation in the Theological Seminaries. Religious Education, 
10 : 5, pp. 426-442, October, 1915. Davidson, W. J., What 
Training in Education Should Be Required of All Seminary- 
Graduates. Religious Education, 12 : 2, pp. 128-136, April, 
1917. Papers on Theological Education. General Board of 
Religious Education, 289 Fourth Ave., New York City. 



390 



INDEX 



Academic credit, for religious instruc- 
tion, 59-113; for extra-mural 
work, 61-63; for music instruc- 
tion, 61, 62; in state colleges, 
258-260, 274; and vocational 
efficiency, 322; for Sunday 
courses, 326. 

Academic freedom, 151-154, 155, 
206-208, 209, 213, 230, 238. 

Agencies, unification of, 239-248. 

American Institute of Religious 
Education, 55-58. 

American Sunday School Union, 143, 
192-194, 236. 

Association of American Colleges, 
232, 303, 310. 

Austin, Texas, 89. 

Australian plan, 28, 29. 

Bagley, W. C, 4. 
Bible chair plan, 65, 66, 268. 
Bible, daily reading of, 10; devotional 
use of, 28, 29; academic use of, 
30. 
Bible study credit, in high schools, 
68-93; by state examination, 
68-74; by accrediting teachers 
and teaching conditions, 74-87; 
by a combination of examination 
and control of teaching condi- 
tions, 88-93; in elementary 
schools, 93-98; public school 
supervision of, 106-111. 
Biblical criticism, 315. 
Biblical history and literature, a 

department of, 354-361. 
Bibliography: 

American Institute of Religious 
Education, 58. 

American Sunday School Union, 
194. 

Bible in public schools, 31. 

Biblical material for public schools, 
31,32. 

Birmingham plan, 98. 

Church and democracy, 43-46. 

Church schools and community 
welfare, 184. 

Colleges and religious education, 
363, 364. 

College and secondary schools, 334. 

Colorado plan, 82, 83. 

Commission on Christian Educa- 
tion, 231. 

Community music and pageantry, 
184, 185. 



Community training schools, 181, 
182. 

Construction of curricula, 223-228. 

Correlation of church schools and 
public schools, 134, 135. 

Council of church boards of educa- 
tion, The, 232. 

Department of Biblical history and 
literature, 360, 361. 

Educational reconstruction, 42, 43. 

Educational tendencies, 8, 9. 

Gary public schools, 118. 

Gary week day religious schools, 
125, 126. 

Greeley plan, 68. 

Indiana plan, 72. 

International Sunday School Asso- 
ciation, 203, 204. 

International Sunday School Les- 
son Committee, 223, 228. 

Iowa plan, 93. 

Junior college, 8. 

Junior high schools, 7. 

Maiden plan, 136. 

Measuring intelligence, 105-106. 

Missionary Education Movement, 
The, 233. 

National Daily Vacation Bible 
School Association, 55. 

National system of education, 8. 

North Dakota plan, 71, 72. 

Objective measurements of school 
work, 103-105. 

Oklahoma plan, 98. 

Parochial schools, 41, 42. 

Public schools, 7. 

Public schools and community 
welfare, 184. 

Religion in state colleges, 276, 277. 

Religious education and general 
education, 352. 

Religious education in church 
colleges, 353, 354. 

Religious education in the graduate 
school, 389, 390. 

Religious Education Association, 
The, 236. 

Religious teachers and non-Biblical 
material, 34. 

Religious teaching and common 
elements, 33. 

Schools of a democracy, 40, 41. 

Sectional surveys, 292. 

Sunday School Council, 211. 

Supervision of teaching, 182, 183. 

Topeka plan, 87. 



391 



INDEX 



Units of credit, 102, 103. 
Virginia plan, 89. 
Webb City plan, 90. 
Wennerplan, 115, 116. 
World's Sunday School Associa- 
tion, 233. 

Birmingham plan, 93-98. 
Boston University, 382-387. 
Boville, Robert G., 51. 
Bracq, Jean C, 114, 115. 
Burden of local church school, The, 
190, 238, 239. 

Campbell, J. C, 311. 

Carnegie Foundation, 153, 262. 

Catholic Church, The, and the public 
schools, 47, 48. 

Chapell, Harriet, 52. 

Christian associations, 264-266, 270- 
273, 291, 303, 328, 329. 

Church boards of education, 231, 232, 
238, 241, 288-292, 303, 332-334. 

Church schools, system of, 16; 
secularization of, 280-295. 

Coe, George A., 71, 129-131. 

College, junior, 4, 5, 341. 

College students and local church, 
323—327. 

Colleges, church, 278-364; Biblical 
courses offered, 280-295; char- 
acter of courses, 295-302; stu- 
dents reached, 302; present 
need, 302-307; function of, 305- 
307; secularization of, 280-295, 
312-323; and local church 
schools, 330-332. 

Colleges, religion in, 9, 10, Ch. V; 
secularization of, 13. 

Colleges, state, source of students, 
256, 257; religion in, 258-262; 
limitations of, 262^264; Chris- 
tian associations in, 264-266; 
the church at, 267-273, 275. 

Colorado plan, 77-83. 

Commission of Christian Education, 
228-231, 236-238. 

Community board of religious educa- 
tion, 158, 159; powers of, 161, 
162; organization of, 167. 

Community cooperation, 150, 151, 
178-181. 

Community council of religious educa- 
tion, 156; duties of, 162, 163; 
relationships, 164,165; finances, 
165, 166. 

Community superintendent of relig- 
ious education, The, 171; 
qualifications, 172; duties, 172- 
174; authority, 174; methods of 
supervision, 174-176. 

Community system of religious edu- 
cation, 20, Ch. Ill, 168-171; 
principles of organization, 149- 
155; types of organization, 156, 
162; first steps in, 176, 177. 



Community training schools, 16, 20, 

128, 169-171, 177. 
Convention system, International, 

195. 
Cooper, R. W., 311. 
Cooperation of community systems, 

178-181. 
Coordination of public schools and 

church schools, 14, 15, Ch. II; 

questions on, 17-19. 
Council of Church Boards of Educa- 
tion, The, 231, 232, 238, 302, 333. 
Curley, M. J., 47, 48. 
Curriculum, for Colorado plan, 76; 

for church schools, 209, 210, 213; 

principles underlying, 217-221; 

methods of building, 221-223, 

317-322; in state colleges, 258- 

260. 

Democracy, and religious education, 
38, 39; and professional ideals, 
209; and denominational super- 
vision, 241-243. 

Denominational boards and mission- 
ary work, 193. 

Denominational supervision, 241, 
242. 

Department of education, 345. 

Des Moines Sunday School Institute, 
128. 

Educational arch, 2, 14. 
Efficient college, 303. 
Elective courses in colleges, 108, 109. 
Elliff, J. D., 102, 103. 
Ettinger plan, 124. 
Evans, T. S., 271. 

Extra classroom assignments, 112, 
113. 

Federal Council of Churches, 115, 

228, 229. 
Foreign Missions Council, 233. 
Formal discipline, 316-322. 

Gardner, W. E., 106, 120, 121. 

Gary plan, 116-126; of public schools, 
116-118; of week day religious 
schools, 118-124; extension of, 
124, 125; criticism of, 121-124. 

Gibbs, W. C, 281-287, 313. 

Graduate school, 369-390; problems 
of administration, 377. 

Graduate work, types of, 369-374; 
present conditions, 374-377. 

Greeley plan, 66-68. 

Harvey, T. E., 115. 

High school credit plans, observa- 
tions on, 99-113; legality of, 99; 
amount of credit, 99; gradation, 
99; effect on Sunday curriculum, 
99; standards of measurement, 
100-103; the time schedule, 111- 
113; supervision of, 106-111. 



392 



INDEX 



High schools, growth of, 3, 4; junior, 

5; senior, 6. 
Holmes, H. W., 35. 

Home, H. H., 33. 
Hughes, R. G., 275. 

Indiana plan, 72. 

International Association of Church 
Schools, 180. 

International Reform Bureau, 28. 

International Sunday School Asso- 
ciation, 143, 145, 180, 193, 194- 
204, 212, 214, 230, 236, 238; 
organization, 194; objects, 196; 
critical analysis, 199. 

International Sunday School Lesson 
Committee, 211-228; 230, 233, 
236; organization, 211; meth- 
ods of work, 212; authority, 
213; critical analysis, 215; 
constructive suggestions, 216; 
bibliography, 223. 

Iowa plan, 90-93. 

Jews, and the public schools, 46, 47; 
attitude toward week day relig- 
ious schools, 127. 

Johnson, F. W., 102. 

Johnston, C. H., 46. 

Judd, C. H., 344. 

Judson, President, 296. 

Junior college, see College. 

Koos, L. V., Ill, 112. 

Laboratory facilities in religious 

education, 211. 
Legally incorporated association, 156, 

157. 

Macksey, Charles, 48. 

Magnes, J. L., 46, 47. 

Maiden council of religious educa- 
tion, 114, 136; by-laws of, 157- 
162. 

Maiden leaflets, 163. 

Maiden plan, 135, 136, 178, 180, 181, 
380. 

Mathews, Shailer, 299. 

McDowell, W. F., 298, 299. 

Ministers, Christian, source of, 301. 

Missionary Education Movement, 
232, 233, 236. 

Moore, E. C, 297. 

Moral education and religion, 13; 
in public schools, 14. 

Mott, John R., 267. 

National Daily Vacation Rible Sehool 

Association, 51-55. 
National Education Association, 178, 

310. 
Nicholson, Thomas, 278-280, 301. 
Non-Riblical material, 33, 34. 



Non-denominational agencies, 236, 

237. 
North Central Association, 80, 82, 

90, 346. 
North Dakota plan, 69-72, 201. 

Oklahoma plan, 98. 
Olathe, Kansas, 89. 
Oregon, 73, 74. 
Organization, types of , 191. 

Paganism, trend toward, 11-12. 

Parochial schools, 36-39; Catholic 
attitude towards, 48; and Pro- 
testant colleges, 307-312. 

Pennsylvania plan, 28. 

PhiUips, J. H., 97. 

Practice teaching, 343. 

Principles of unification, 239-248. 

Professional leadership, 147-149; 
ideals, 209, 210. 

Protestant denominations and the 
public schools, 47. 

Public schools, see Schools, Public. 

Publishing societies, 239, 243-246. 

Qualitative and quantitative stand- 
ards, 59, 60. 

Reference readings, see Ribliography. 

Religion caught, 314. 

Religion in public schools, 9-12; 
methods of, 27-36. 

Religious education, and the public 
school teacher, 10; system of, 15- 
17; and democracy, 38, 39, 209; 
cooperation with public schools, 
49; a community system of, 
Ch. Ill; colleges of, 149; eccle- 
siastical control of, 151-154, 
206-208; 213, 230, 238, 240, 
279; commercial control of, 154, 
155, 209, 210, 239, 243-246; 
laboratory facilities in, 211; and 
professional ideals, 209, 210; 
denominational commissions of, 
238; denominational benevo- 
lences, 244-246. 

Religious education, a college depart- 
ment of, 324-354; the term de- 
fined, 335; should develop 
slowly, 336; trained men needed, 
338; as occupation, 340; in 
junior college, 341; practiee 
teaching, 343; plan of organiza- 
tion, 343-355. 

Religious Education Association, 145, 
179, 208, 209, 230, 234-236, 
238, 247, 302, 334; declaration of 
principles, 131-133. 

Religious instruction, by clergymen, 
35, 36; in state colleges, 63-65. 

Religious life of college students, 
323-330. 

Religious teachers and non-Biblical 
material, 33, 34. 



393 



INDEX 



Religious teaching based on common 

elements, 32, 33. 
Research, 369. 
Russell, Bertrand, 44. 

Saskatchewan plan, 29. 

School of education, 344. 

School of religious education, 351. 

Schools, Church, see Church schools. 

Schools, public, 3-8; development of, 
5-7; 255; secularization of, 12; 
and moral instruction, 14; and 
democracy, 38, 39; religion in, 
9-12. 

Secretarial autocracy, 241, 242. 

Secular education in church colleges, 
292, 295. 

Separation of state and church, 307- 
312. 

Shields, T. E., 47. 

Standardization boards, influence of, 
107. 

Standardization of entrance Biblical 
credits by colleges, 110, 111. 

Standards, for Colorado plan, 80-82; 
for Topeka plan, 86, 87; for 
Iowa plan, 92, 93; for Birming- 
ham plan, 95-98; for measur- 
ing academic units, 100-103. 

State University of Iowa, 63-65. 

Sunday church schools, The, 168. 

Sunday School Council of Evangeli- 
cal Denominations, The, 204, 
211, 212, 230, 233, 236, 238; 
organization and function, 204- 
209; critical analysis, 209-211. 

Supervision, educational, 6, 16, 174- 
176. 

Surveys, of church colleges, 281-295. 

Teacher-training, system of, 6; in 
church colleges, 292-295; levels 
of, 378-388. 



Text-books, 210. 

Time schedule, of secondary schools, 
60, 61, 111-113; of week day 
religious schools, 120, 121; of 
Ettinger plan, 124. 

Topeka plan, 83-87. 



United States bureau of education, 

203. 
Units of credit, in high school, 99- 

103. 



Vacation schools, church, 20, 50, 51, 
169. 

Vacation^ schools of religion, de- 
nominational, 58. 

Vaughn, Howard R., 55, 57. 

Virginia plan, 88, 89. 

Vocational efficiency, 322. 

Voluntary association, 156, 246-248. 

Warwick, Francis E., 43, 44. 

Washington, 72. 73. 

Webb City plan, 62, 63, 90. 

Week day religious schools, 20, 113- 
135, 168, 169; comments on, 
126-134; teachers for, 128, 129. 

Wells, H. G., 44, 45. 

Wennerplan, 114-116. 

Wesley college plan, 268-269. 

Wesley foundation, 269. 

World's Sunday School Association, 
233, 236. 

Young Men's Christian Association, 
264, 266, 270, 273. 

Young People's Missionary Move- 
ment, 232. 

Young Women's Christian Associa- 
tion, 271, 273. 



394 



